Creating A New Mind

149
Creating
A New Mind
Reflections
on the Individual
the Institutions
& the Community
Paul Lample
152 Creating a New Mind
Creating
A New Mind
Reflections
on the Individual
the Institutions
& the Community
Paul Lample
Palabra Publications
Acknowledgement
I wish to thank Dr. Farzam Arbab for his generous offer of time
over many months as we talked through the concepts presented here.
In addition, I greatly appreciate the assistance provided by Eleanor
Nimrod in reviewing and editing the text.
Contents
Introduction
1 Consciousness as the Basis of Mature Action 3
The Individual
2 The Promoter of Human Honor 11
3 The Seeker of Wisdom 15
4 The Champion of Justice 21
5 The Selfless Giver 25
6 The Pure Channel 31
7 The Faithful Lover 37
8 The Initiator of Systematic Action 43
9 The Quickener of Humanity 49
The Institutions
10 The Channel of the Spirit 57
11 The Trustees of Individual Freedom and of the Common Good 63
12 The Mobilizers of Human Resources 69
13 The Executors of Systematic Plans of Action 75
14 The Nucleus and Pattern of a New Civilization 81
15 The Instruments of Effective Administration 87
TheCommunity
16 The Organic Pattern of Community Life 93
17 A Community of Unified Thought and Action 99
18 A Community of Devotion and Service 105
19 A Community of Fellowship and Support 111
20 A Community of Excellence and Distinction 117
21 A Community of Conquerors 123
Conclusion
22 Learning in the Light of Divine Guidance 131
References 135
Bibliography 147
1
Introduction
3
1
Consciousness as the Basis of Mature Action
The power of Bahá’u’lláh’s Revelation has engendered a metamor-

phosis in humanity’s collective life—vast, steady, and irresistible. Shoghi
Effendi explains that the creative spirit of the Revelation has generated
mysterious processes whose operation “has provoked a tumult in human
society such as no mind can fathom.” “Through the emergence of its
slowly-crystallizing system,” he adds, the Faith has “induced a fermenta-
tion in the general life of mankind designed to shake the very founda-
tions of a disordered society, to purify its life-blood, to reorientate and
reconstruct its institutions, and shape its final destiny.”1 This unfolding
historical drama calls for ceaseless effort on our part to reach ever-higher
levels of understanding and action.
The challenges have intensified in the decades leading to the close of
the twentieth century. In 1983, the Universal House of Justice observed
that humanity has entered a “period when the forces of history are mov-
ing to a climax,”2 a period characterized by the “observable acceleration”
of the twin processes of “the disintegration of the old order and the progress
and consolidation of the new World Order of Bahá’u’lláh.”3 “The stage
is set,” the Supreme Body proclaimed in 1987, “for universal, rapid and
massive growth of the Cause of God.”4 And at the start of the Four Year
Plan in 1996, a critical moment both in the “scheme of Bahá’í and world
history,”5 the House of Justice called upon the individual, the commu-
nity, and the institutions to achieve an advancement in the process of
entry by troops in every part of the globe. “That an advance in this pro-
cess depends on the progress of all three of these intimately connected
participants is abundantly clear.”6
If the Bahá’í world is to fulfill its obligations in this critical period,
the nature of each of the three protagonists must be carefully examined.
What are the attributes of this individual, this community, and this insti-
tution that are to play so crucial a role in the destiny of the human race?
What capabilities must they develop in order to advance the process of
entry by troops? What characteristics will enable them to extend their
exertions toward the building of a new civilization? Surely, we must not
look to the individuals, the communities, or the institutions that we are
today, but rather seek within Bahá’u’lláh’s Revelation the depiction of
what we ought to be.
Human reality is bounded by the limits set in the mind. When the
Manifestation of God appears, ‘Abdu’l-Bahá explains, “human intellects
themselves must change.” The “antiquated forms of belief and ancestral
imitations which are at variance with the foundations of divine reality”
must “pass away and be reformed.”7 The Universal House of Justice states
that the Manifestation “is of a higher realm and has a perception far
above that of any human being. He has the task of raising humankind to
a new level of knowledge and behavior.”8 Change in mind becomes change
in deed and change in the world.
When consciousness is expanded, so is the potentiality for action. A
simple example illustrates the point. One group of believers may envision
the local community as a congregation, another as a chapter of a progressive
social movement. Each perception gives rise to a specific pattern of activity.
Each community evolves differently, manifesting distinct powers and
exerting particular influences. Yet, inevitably, each reaches the limitations
inherent in its perspective, since both fail to fully reflect what it means to
be a Bahá’í community. Certainly Bahá’u’lláh has not appeared and
suffered innumerable afflictions in order to secure the same limited results
already realized by countless religious communities and social
organizations. It is only natural in the early stages of the evolution of the
Faith for us to fashion our communities after the models with which we
are familiar. Such an approach, however, soon proves to be insufficient.
“No man putteth new wine into old bottles,” Jesus states, “else the new
wine doth burst the bottles.”9 Our efforts in the current period of history
must be framed by “a new state of mind.”10
The first questions of consciousness are: “Who am I?”, “Where am
I?”, “Where am I going?”, and “What should I do?” So we must con-
tinually ask ourselves: “Who are we Bahá’ís?”, “What are the Faith’s present
powers and challenges?”, “What is our mission?”, “How do we achieve
Consciousness as the Basis of Mature Action 5
it?” For example, as Bahá’ís we know that unity is important. At one

level, we can simply value unity and learn to work in an environment
where unity already exists. But is this adequate? At a higher level of con-
sciousness we learn to build unity and to transform situations of discord
and conflict into those of harmony and loving fellowship. We are also
aware that justice is imperative. But is it enough to only deal fairly with
others? At a higher level of consciousness we are to become champions of
justice and help create a just social order. Questions such as these abound.
Do our communities act merely as a spiritual refuge for a handful of
believers, or are they set out on a mission to spiritualize the planet? Are
the institutions nothing more than stewards of a small religious commu-
nity, or are they the channels of God’s grace for the entire region they
serve?
The effort to create a new mind confronts a number of obstacles.
First, attempts to reach higher levels of understanding and action are
often perceived as a criticism of present conditions. If a more effective
way to teach is proposed, it does not mean that current methods are
wrong. If it is suggested that there is more to know about the Revelation,
it does not mean that we are ignorant. We must be comfortable asking
how we can rise without such an inquiry being dismissed as dissonant
criticism or autocratic condemnation. A fundamental characteristic of
our new mind, then, is to be free from polemics and rancor, from sum-
mary judgments of success or failure, from fear of mistakes. We must
appreciate the dynamics of evolution and maturation. The infant who
takes a first step and falls, has not failed. While learning to avoid judg-
mental attitudes, however, we need to recognize that such attitudes exist,
and, therefore, exercise wisdom in our endeavors to lift the community
to new levels of consciousness. “An enlightened man of wisdom should
primarily speak with words as mild as milk,” Bahá’u’lláh states, “that the
children of men may be nurtured and edified thereby and may attain the
ultimate goal of human existence which is the station of true under-
standing and nobility.”11
A second obstacle is created when, in the course of our conversation
about how to progress, our words degenerate into slogans or cliches.
Bahá’u’lláh has endowed words with new meaning. Yet, our diverse
interpretations of reality can usurp the meaning of these words, depriving
them of their power to uplift. For example, teaching the Faith, the Bahá’í
writings explain, is “exalting the Word of God.”12 It is the manifestation
of the “quickening power of the spirit”13 and the cause of “rebirth and
regeneration.”14 Circular debate, countless calls to action and exhaustive
analysis can dull our understanding of the subject until, finally, teaching
is addressed merely in terms of sales techniques. So too, is education a
force for the advancement of the community and the empowerment of
new generations; it may be reduced to an instrument of conformity or a
battleground for competing theories and pet projects. Bahá’í community
life is a distinctive pattern of action transforming spiritual, social, and
administrative affairs; disassociated from its mission, it may deteriorate
into frustrating meetings and consultations on trivial concerns.
A third obstacle to reaching higher levels of consciousness and action
is the result of forces that resist progress. In the physical world, the effort
to move is countered by the opposing force of friction. Similarly, resistance
appears when attempting to rise to greater heights of service in the Faith.
Increased consciousness calls for greater responsibility, and thus, greater
sacrifice. Effort is required along a path that is to be traced from comfort,
ego, control, and license to exertion, humility, cooperation, and servitude.
Some may not wish to relinquish current patterns of behavior to meet
the more formidable challenges implied by change. The individual, Shoghi
Effendi urges, must “struggle against the natural inertia that weighs him
down in his effort to arise, shed, heroically and irrevocably, the trivial and
superfluous attachments which hold him back, [and] empty himself of
every thought that may tend to obstruct his path.”15
The aggregate result of these and other obstacles is the development
in the community of a culture that imperceptibly resists efforts to rise.
Although we are created to fly, our first reaction is to remain inert, avoid-
ing the difficulties this exertion implies. Trapped in such a culture, the
community becomes like a population of birds, left to flutter about un-
der a canopy of wire. The canopy, in this case, is woven from the limita-
tions imposed by our consciousness.
Such obstacles, however, are not insurmountable. Since the birth of
the dispensation, the believers have found the wisdom, love, and conse-
cration necessary to meet the challenges confronting the Cause and to
open the way to further progress. A new culture, vivified by a new state
Consciousness as the Basis of Mature Action 7
of mind, gives rise to a framework for advancing the process of entry by

troops and, beyond, for the building of a new civilization. We should be
aware that, in the words of the Universal House of Justice, “those of us
who are alive to the vision of the Faith are particularly privileged to be
consciously engaged in efforts intended to stimulate and eventually en-
hance such processes.”16
A new mind is shaped through the study of the writings in search of
a more profound understanding of Bahá’u’lláh’s will and purpose for the
individual, the institutions, and the community. It also develops as we
learn to translate this deeper understanding into action, and then reflect
on and refine that action. This pattern of study, action, and reflection
governs the behavior of generation after generation as each moves closer
to that “pre-eminent purpose,” that “grand design”17 which is inherent in
His Revelation.
In the following pages, an attempt is made to explore and correlate
some of the salient features of the individual, the institutions, and the
community to which we aspire. The sequence of chapters does not present
a narrative, nor does it offer a single unfolding argument. Rather, each
chapter presents a distinct topic for reflection—a modest effort to capture
a single capability and examine its various facets. In its totality, the book
gives glimpses of a complex whole that is the Bahá’í community. As the
object of study is approached from different angles, certain themes—
such as organic growth, systematization and learning—recur. It is hoped
that each chapter will be viewed as an initial contribution towards an
exploration into the attributes being addressed.
9
The Individual
11
2
The Promoter of Human Honor
During His travels to America in 1912, ‘Abdu’l-Bahá offered, in a

Tablet to an early believer, the following assessment of meetings He ad-
dressed:
I visited Philadelphia, for a few days, at the invitation of two min-
isters and at the request of the friends of God. Two large congrega-
tions gathered in the two churches, and I spoke within the measure
of my incapacity. But the confirmations of the Abhá Kingdom, as
evident as the sun, descended and enfolded us. Although we are
powerless He is Mighty. Although we are poor He is All-Sufficient.1
Thus, with such extreme humility did ‘Abdu’l-Bahá—the Master, the
Interpreter of the Word of God, the Center of the Covenant—refer to
His own service to His Lord.
Throughout the ages, humanity has been afflicted by struggles among
individuals, families, groups and nations. Driven by the demands of the
animal nature, self-seeking individuals strive to exalt themselves over their
neighbors. Impelled by prejudice and a sense of superiority, competing
groups attempt to serve their own selfish interests and endeavor to im-
pose their will on others. Aggression and conflict characterize the daily
interactions of a humanity trapped in an endless struggle for dominance.
Bahá’u’lláh states:
Ever since the seeking of preference and distinction came into play,
the world hath been laid waste. It has become desolate. . . .2
He admonishes His followers in these unequivocal terms:
O Son of Dust! Verily I say unto thee: Of all men the most neg-
ligent is he that disputeth idly and seeketh to advance himself over
his brother.3
It behoveth not, therefore, him who was created from dust, who
will return unto it, and will again be brought forth out of it, to
swell with pride before God, and before His loved ones, to proudly
scorn them, and be filled with disdainful arrogance.4
The desire to advance oneself over others as a motivating force in

one’s life is a defect of human character that, unfortunately, is being pro-
moted by certain social theories as a praiseworthy trait. Aggression and
unbridled competition are considered inherent to the human condition.
It is even believed that society is best served if each individual pursues his
or her own self-interest; the euphemism “enlightened self-interest” is used
to cover up the inadequacies of social relationships built on competition.
‘Abdu’l-Bahá observes:
Glory be to God! What an extraordinary situation now obtains,
when no one, hearing a claim advanced, asks himself what the
speaker’s real motive might be, and what selfish purpose he might
not have hidden behind the mask of words. You find, for example,
that an individual seeking to further his own petty and personal
concerns, will block the advancement of an entire people. To turn
his own water mill, he will let the farms and fields of all the others
parch and wither. To maintain his own leadership, he will everlast-
ingly direct the masses toward that prejudice and fanaticism which
subvert the very base of civilization.5
Through the divine teachings, the urge to indulge the self through
dominance over others is subdued by spiritual competition to serve the
well-being of all. It is only in the acquisition of divine virtues6 and in
service to God and His Cause7 that individuals vie with one another.
“Happy the soul that shall forget his own good, and like the chosen ones
of God, vie with his fellows in service to the good of all. . . .”8 Honor lies
not in ephemeral positions of power, but in one’s efforts to promote the
welfare of humanity. The individual who wishes to contribute to the
progress of the Cause and the advancement of civilization must strive to
be free from arrogance and preoccupation with self. “Humility exalteth
man to the heaven of glory and power,” Bahá’u’lláh proclaims, “while
pride abaseth him to the depths of wretchedness and degradation.”9 And
He exhorts humanity:
Beseech ye the one true God to grant that ye may taste the savor
The Promoter of Human Honor 13
of such deeds as are performed in His path, and partake of the

sweetness of such humility and submissiveness as are shown for
His sake. Forget your own selves, and turn your eyes towards your
neighbor. Bend your energies to whatever may foster the education
of men. Nothing is, or can ever be, hidden from God. If ye follow
in His way, His incalculable and imperishable blessings will be show-
ered upon you.10
The humility that Bahá’u’lláh requires of us is not a sense of inferior-
ity before others who are deemed more competent. It is not feigned mod-
esty that is akin to hypocrisy. Rather, true humility arises from the recog-
nition that God is the All-Powerful and Self-Subsisting, while all others
are weak and in need of perfecting. The glorification of self, the exalta-
tion of one’s limited knowledge, the lust for power, and the compulsion
to force matters in the direction of one’s personal choosing, are exposed
for what they truly are: expressions of a child’s whims and desires.
Acquiring humility calls for the rejection of both guilt—the paralyz-
ing, harsh judgment of the failure to live up to the standard—and com-
placency—the reinterpretation of the standard, lowering it to suit per-
sonal comfort and preferences. The Guardian’s words that “our past is
not the thing that matters so much in this world as what we intend to do
with our future”11 help us to overcome feelings of guilt. And we can
avoid complacency by always acknowledging the truth of the divine stan-
dard raised by Bahá’u’lláh, upholding it under all circumstances, and
refusing to compromise it with the commonly accepted standards of our
time.12
The seed of humility is planted in the act of recognition of God: “I
testify, at this moment, to my powerlessness and to Thy might, to my
poverty and to Thy wealth.”13 It germinates in the effort to adhere to
divine teachings, since “that which beseemeth man is submission unto
such restraints as will protect him from his own ignorance, and guard
him against the harm of the mischief-maker.”14 It grows through the
belief that “In the estimation of God all men are equal” and that “there is
no distinction or preferment for any soul, in the realm of His justice and
equity.”15 It is cultivated by an honest appraisal of one’s own faults and
tolerance for the shortcomings of others: “Let your thoughts dwell on
your own spiritual development, and close your eyes to the deficiencies
of other souls.”16 It matures in action as one “preferreth his brother be-

fore himself.”17 It bears fruit as one becomes weary of self.
Do all ye can to become wholly weary of self, and bind yourselves
to that Countenance of Splendors; and once ye have reached such
heights of servitude, ye will find, gathered within your shadow, all
created things.18
The individual who arises to promote human honor needs to be
capable of establishing proper relationships with others, with the com-
munity, and with the legitimate institutions of society. One must begin
with humility before God, become aware of the divine will and purpose
and, discovering in others a reflection of the Divine Essence, stand hum-
bly before them. The soul that walks humbly with God, Bahá’u’lláh ex-
plains, will be invested with the honor and glory of all goodly names and
stations.19 It is instructive that ‘Abdu’l-Bahá, Whom Shoghi Effendi de-
scribed as the embodiment of every Bahá’í ideal, chose for Himself the
title “Servant of Bahá.” Servitude is the highest station to achieve and
through it one becomes the promoter of human honor. ‘Abdu’l-Bahá
states:
Is there any greater blessing conceivable for a man, than that he
should become the cause of the education, the development, the
prosperity and honor of his fellow-creatures? No, by the Lord God!
The highest righteousness of all is for blessed souls to take hold of
the hands of the helpless and deliver them out of their ignorance
and abasement and poverty, and with pure motives, and only for
the sake of God, to arise and energetically devote themselves to the
service of the masses, forgetting their own worldly advantage and
working only to serve the general good.20
When individuals who have chosen the path of servitude come to-
gether in a community for the sake of the Cause, they can readily assume
a posture of learning that is indispensable for collective endeavor. A sys-
tematic process is set in motion within the community “in which the
friends review their successes and difficulties, adjust and improve their
methods accordingly, and learn, and move forward unhesitatingly.”21
Cooperation becomes the norm, and service the motivating force that
impels progress.
15
3
The Seeker of Wisdom
The Bahá’í writings extol the acquisition of knowledge and wisdom.

So critical is knowledge to the advancement of society that, according to
‘Abdu’l-Bahá, “whatever people has ventured deeper into this shoreless
sea, has come to excel the rest,”1 while “the principal reason for the de-
cline and fall of peoples is ignorance.”2 Bahá’u’lláh states:
Knowledge is as wings to man’s life, and a ladder for his ascent. Its
acquisition is incumbent upon everyone. The knowledge of such
sciences, however, should be acquired as can profit the peoples of
the earth. . . . In truth, knowledge is a veritable treasure for man,
and a source of glory, of bounty, of joy, of exaltation, of cheer and
gladness unto him.3
Knowledge of the fields of human learning and knowledge of the
teachings of God are both stressed in the Bahá’í writings:
Let the loved ones of God, whether young or old, whether male or
female, each according to his capabilities, bestir themselves and
spare no efforts to acquire the various current branches of knowl-
edge, both spiritual and secular, and of the arts.4
Two sources of knowledge make the progress of civilization possible:
science and religion. Together they enable us to understand ourselves,
our environment, our powers and our purpose. Science, ‘Abdu’l-Bahá
explains, unlocks the secrets of the universe. It is “the governor of nature
and its mysteries” and the one agency by which humanity explores the
physical world.5 Through its powers, material and social problems are
resolved; it is the very foundation of all individual and national
development.6 Bahá’ís are to acquire knowledge and skills in those fields
that benefit humanity and contribute to an ever-advancing civilization.
At the same time, the Bahá’í writings state that knowledge comes
from the teachings of God. The Word of God is “collective wisdom,
absolute knowledge and eternal truth.”7 Religion provides understand-
ing of humanity’s spiritual nature and its implications for personal and
collective progress. Bahá’u’lláh urges the believers to immerse themselves
in the ocean of His words, unravel its secrets, and discover all the pearls
of wisdom that lie hidden therein.8 The benefits derived by each person,
He explains, are in direct proportion to the eagerness of the search and
the efforts exerted.9
Beyond the acquisition of knowledge, however, wisdom is needed.
Bahá’u’lláh describes wisdom as “the greatest gift,” as humanity’s “unfail-
ing protector,” and as the “foremost teacher in the school of existence.”10
The individual who desires to contribute to the progress of the Cause
and the advancement of civilization, then, must be a seeker of wisdom.
Wisdom unites knowledge and action; it involves the application of
knowledge according to the exigencies of each situation.
Follow thou the way of thy Lord and say not that which the ears
cannot bear to hear, for such speech is like luscious food given to
small children. However palatable, rare and rich the food may be,
it cannot be assimilated by the digestive organs of a suckling child.
Therefore unto everyone who hath a right, let his settled measure
be given. . . . First diagnose the disease and identify the malady,
then prescribe the remedy, for such is the perfect method of the
skillful physician.11
“The essence of wisdom,” Bahá’u’lláh states, “is the fear of God, the
dread of His scourge and punishment, and the apprehension of His jus-
tice and decree.”12 “The beginning of Wisdom and the origin thereof,”
He adds, “is to acknowledge whatsoever God hath clearly set forth. . .
.”13 The embodiment of wisdom is the Manifestation of God—the “Di-
vine Physician” whose “task is to foster the well-being of the world and its
peoples.”14 Through the teachings of the Manifestation, humanity is
enabled to understand reality and to choose the right course of action.
“He that riseth to serve My Cause should manifest My wisdom,”
Bahá’u’lláh explains, “and bend every effort to banish ignorance from the
earth.”15
The Seeker of Wisdom 17
Implicit in the very concept of wisdom is the proper use of knowl-

edge. Wisdom is not a self-serving expediency. To be wise is not to be
cunning. There is no such thing as “bad” wisdom. The individual who
aspires to wisdom is continually seeking orientation from the twin knowl-
edge systems of religion and science. Throughout history, humanity has
repeatedly fallen into the pitfalls of superstition and fanaticism on one
hand, and materialism and moral relativism on the other. The comple-
mentary truths of these two systems make it possible to avoid these dan-
gers.
In order to understand how science and religion contribute to wis-
dom, it is important for us to differentiate Divine Revelation from reli-
gious beliefs, true religion from religious traditions, and true science from
biased materialism.
Divine Revelation is the repository of the pure teachings of God. It
is the supreme standard for understanding all things, since it is the ex-
pression of divine wisdom which encompasses the knowledge of all real-
ity. Human beings cannot judge the descriptive or prescriptive truths of
Revelation. Bahá’u’lláh warns:
Weigh not the Book of God with such standards and sciences as are
current amongst you, for the Book itself is the unerring Balance
established amongst men. In this most perfect Balance whatsoever
the peoples and kindreds of the earth possess must be weighed,
while the measure of its weight should be tested according to its
own standard, did ye but know it.16
When religion as a knowledge system is in conformity with Revela-
tion, and not tainted by vain imaginings, then it is true religion. It pro-
tects the believer from arrogance and conceit that turn knowledge into a
grievous veil between the individual and God. “We are quit of those
ignorant ones who fondly imagine that Wisdom is to give vent to one’s
idle imaginings and to repudiate God, the Lord of all men; even as We
hear some of the heedless voicing such assertions today.”17 True religion
illuminates human understanding, helping to separate science from dog-
matic materialism.
The teachings of Bahá’u’lláh throw light on so many aspects of
human life and knowledge that a Bahá’í must learn, earlier than
most, to weigh the information that is given to him rather than to

accept it blindly. A Bahá’í has the advantage of the Divine Revela-
tion for this age, which shines like a searchlight on so many prob-
lems that baffle modern thinkers; he must therefore develop the
ability to learn everything from those around him, showing proper
humility before his teachers, but always relating what he hears to
the Bahá’í teachings, for they will enable him to sort out the gold
from the dross of human error.18
Human understanding of the divine standard, however, is subject to
limitations. Religion can degenerate into superstition. Therefore, reli-
gious beliefs about the meaning of Revelation—as opposed to Revelation
itself—must be weighed in the light of scientific truth and reason. ‘Abdu’l-
Bahá has explained that “religion must be reasonable,” and that “every
religion which is not in accordance with established science is supersti-
tion.”19 Bahá’u’lláh has warned that learning about religion should not
result in ignorant fanaticism and bigotry;20 that the literal interpretation
of divine texts when a spiritual meaning is intended leads to “false
imaginings” that result in straying from “the infinite mercy of Provi-
dence;”21 and that the masses, far from assuming an anti-intellectual pos-
ture, should respect the divines and learned whose “judgments are in
conformity with His behests as revealed in His Book” for they are “the
lamps of guidance unto them that are in the heavens and on the earth.”22
Acquiring knowledge and wisdom through the study of sciences and
the divine teachings is an endeavor in which all Bahá’ís can engage to the
best of their ability. Those who advance significantly in learning, how-
ever, have the added task of infusing their fields with the light of the new
Revelation.
As the Bahá’í community grows it will acquire experts in numerous
fields—both by Bahá’ís becoming experts and by experts becom-
ing Bahá’ís. As these experts bring their knowledge and skill to the
service of the community and, even more, as they transform their
various disciplines by bringing to bear upon them the light of the
Divine Teachings, problem after problem now disrupting society
will be answered.23
The qualities and responsibilities of the seeker of wisdom are

The Seeker of Wisdom 19
summarized in the restatement by ‘Abdu’l-Bahá of an Islamic tradition

about the learned: “he must guard himself, defend his faith, oppose his
passions and obey the commandments of his Lord.”24 To guard oneself,
‘Abdu’l-Bahá explains, is to acquire the attributes of spiritual and material
perfection, to consider the welfare of the community as one’s own, and to
arise with complete sincerity and purity of purpose to educate the masses.25
To defend the Faith is to protect the whole population in every way and
to serve the Cause of God so that “every effort should be exerted to adopt
a combination of all possible measures to raise up the Word of God,
increase the number of believers, promote the Faith of God and exalt
it.”26 To oppose one’s passions is the foundation of every laudable human
quality and the means of keeping all good qualities in equilibrium. “How
often has it happened that an individual who was graced with every
attribute of humanity and wore the jewel of true understanding,
nevertheless followed after his passions until his excellent qualities passed
beyond moderation and he was forced into excess.”27 As to obedience,
‘Abdu’l-Bahá explains that the glory, rank and honor of an individual
depend on the close observance of the Divine commands, for “religion is
the light of the world, and the progress, achievement, and happiness of
man result from obedience to the laws set down in the holy Books.”28
In manifesting these qualities and fulfilling these responsibilities, those
who seek knowledge and wisdom contribute to their own transforma-
tion and to the transformation of society. As members of the Bahá’í com-
munity, they bring a profound level of understanding that is conducive
to its growth and progress.
21
4
The Champion of Justice
Those who arise to serve the Cause in this critical period of human
history endeavor ceaselessly to uphold truth and champion justice. Their
dealings with others, in every instance, are characterized by a rectitude of
conduct that Shoghi Effendi defined as “an abiding sense of undeviating
justice, unobscured by the demoralizing influences which a corruption-
ridden political life so strikingly manifests.”
This rectitude of conduct, with its implications of justice, equity,
truthfulness, honesty, fair-mindedness, reliability, and trustworthi-
ness, must distinguish every phase of the life of the Bahá’í commu-
nity. “The companions of God,” Bahá’u’lláh Himself has declared,
“are, in this day, the lump that must leaven the peoples of the world.
They must show forth such trustworthiness, such truthfulness and
perseverance, such deeds and character that all mankind may profit
by their example.” “I swear by Him Who is the Most Great Ocean!”
He again affirms, “Within the very breath of such souls as are pure
and sanctified far-reaching potentialities are hidden. So great are
these potentialities that they exercise their influence upon all cre-
ated things.” “He is the true servant of God,” He, in another pas-
sage has written, “who, in this day, were he to pass through cities of
silver and gold, would not deign to look upon them, and whose
heart would remain pure and undefiled from whatever things can
be seen in this world, be they its goods or its treasures. I swear by
the Sun of Truth! The breath of such a man is endowed with po-
tency, and his words with attraction.”1
The Bahá’í writings repeatedly call upon us to seek truth and inves-
tigate reality and explain that by seeking truth, humanity will become
united, for reality is one and not divisible.2
The first teaching of Bahá’u’lláh is the duty incumbent upon all
to investigate reality. What does it mean to investigate reality? It

means that man must forget all hearsay and examine truth himself,
for he does not know whether statements he hears are in accordance
with reality or not. Wherever he finds truth or reality, he must hold
to it, forsaking, discarding all else; for outside of reality there is
naught but superstition and imagination.3
The capacity which makes possible the impartial investigation of

truth is justice. With its aid, Bahá’u’lláh affirms in His familiar passage
from the Hidden Words, we will see with our own eyes and not through
the eyes of others, and will know of our own knowledge and not through
the knowledge of our neighbor.4 “Whoso cleaveth to justice, can, under
no circumstances, transgress the limits of moderation. He discerneth the
truth in all things, through the guidance of Him Who is the All-See-
ing.”5
Justice finds expression on both the individual and societal levels.
On the individual level, as a faculty of the human soul, it is associated
with a wide range of attitudes and qualities, including honesty, truthful-
ness, and freedom from prejudice and from blind adherence to tradition.
In the collective life of humanity, justice creates order and stability.
Bahá’u’lláh explains that justice is a powerful force that conquers the
hearts and souls of men and raises the standard of love and bounty.6 Its
purpose is the appearance of unity.7 “No man can attain his true station
except through his justice,” He states. “No power can exist except through
unity.”8
The teachings of Bahá’u’lláh help us to protect justice from becom-
ing distorted either by self-righteousness or by intolerance. He exhorts
the peoples of the world to observe tolerance and righteousness, which
are “two lights amidst the darkness of the world and two educators for
the edification of mankind.”9
The heaven of true understanding shineth resplendent with the
light of two luminaries: tolerance and righteousness. O my friend!
Vast oceans lie enshrined within this brief saying. Blessed are they
who appreciate its value, drink deep therefrom and grasp its
meaning, and woe betide the heedless.10
Regarding tolerance, Bahá’u’lláh states that we should not be too

The Champion of Justice 23
critical of “the sayings and writings of men,” but should approach them
in a spirit of open-mindedness and loving sympathy.11 Shoghi Effendi
indicates that tolerance should be manifested among individuals and to-
ward the institutions of the Faith.
The friends must be patient with each other and must realize that
the Cause is still in its infancy and its institutions are not yet func-
tioning perfectly. The greater the patience, the loving understand-
ing and the forbearance the believers show towards each other and
their shortcomings, the greater will be the progress of the whole
Bahá’í Community at large.12
The tolerance that one shows towards others is to go hand in hand
with the standard of righteousness to which one holds oneself.
Be pure, O people of God, be pure; be righteous, be righteous. .
. . Say: O people of God! That which can ensure the victory of Him
Who is the Eternal Truth, His hosts and helpers on earth, have
been set down in the sacred Books and Scriptures, and are as clear
and manifest as the sun. These hosts are such righteous deeds, such
conduct and character, as are acceptable in His sight.13
Righteousness requires us to scrupulously examine ourselves in the

light of the divine teachings. Bahá’ís are to set before their eyes the unerr-
ing Balance of God and, as if standing in His presence, weigh their ac-
tions in that Balance every moment of their lives.14 As ‘Abdu’l-Bahá says:
It is my hope that you may consider this matter, that you may
search out your own imperfections and not think of the imperfec-
tions of anybody else. Strive with all your power to be free from
imperfections. Heedless souls are always seeking faults in others.
What can the hypocrite know of others’ faults when he is blind to
his own? This is the meaning of the words in the Seven Valleys. It is
a guide for human conduct. As long as a man does not find his own
faults, he can never become perfect. Nothing is more fruitful for
man than the knowledge of his own shortcomings. The Blessed
Perfection says, “I wonder at the man who does not find his own
imperfections.”15
It is worth noting, however, that tolerance should even occasionally be
extended to oneself, since, as the Guardian observes, “even the Prophets

of God sometimes got tired and cried out in despair!”16
For a Bahá’í, being an upholder of truth and a champion of justice
implies adhering to practices radically different from those commonly
accepted in society at large. Strife and contention are not the proper
means for achieving justice, nor is justice the fruit of an adversarial process.
To work for justice does not entail parroting support for popular issues
or the causes of the moment. Justice is not an excuse for the promotion
of self-interest. It is not obtained by righteous indignation and loud
demands made from a distance on behalf of the oppressed when one is
cushioned by the comforts of privileged circumstances. It is promoted,
instead, by patience and long-suffering, through persistent action and
loving education. One endures injustice in the process of building justice.
Bahá’u’lláh’s life is eloquent testimony to this truth. “Because He bore
injustice, justice hath appeared on earth, and because He accepted
abasement, the majesty of God hath shone forth amidst mankind.”17
A community of individuals who uphold truth and champion jus-
tice faces challenges, hardship, and even persecution with composure and
equanimity as it labors to establish Bahá’u’lláh’s system of justice for all
humanity.
25
5
The Selfless Giver
Justice must be complemented by generosity, forgiveness, and loving-

kindness, and those who are determined to contribute to the advancement
of the Cause and of society will do their utmost to manifest these qualities.
Generosity and giving are characteristics of God Himself, of His
Manifestation, and of the Exemplar in Whose path we follow. “To give
and to be generous are attributes of Mine,” Bahá’u’lláh states in the Hidden
Words, “well is it with him that adorneth himself with My virtues.”1
‘Abdu’l-Bahá explains that Bahá’u’lláh
was most generous, giving abundantly to the poor. None who came
to Him were turned away. The doors of His house were open to all.
. . . In commenting upon this His friends said He would become
impoverished, for His expenses were many and His wealth becom-
ing more and more limited. . . . In truth, the Blessed Perfection was
a refuge for every weak one, a shelter for every fearing one, kind to
every indigent one, lenient and loving to all creatures.2
‘Abdu’l-Bahá was renowned for these selfsame characteristics. Shoghi
Effendi notes among the Master’s attributes “a generosity, a love, at once
disinterested and indiscriminating.”3 “To the needy thronging His doors
and filling the courtyard of His house every Friday morning . . . He
would distribute alms with His own hands, with a regularity and generosity
that won Him the title of ‘Father of the Poor.’” Even in the face of the
life-threatening assaults directed toward ‘Abdu’l-Bahá in the Holy Land,
“nothing would be allowed to interfere with His ministrations to the
destitute, the orphan, the sick, and the down-trodden, nothing could
prevent Him from calling in person upon those who were either
incapacitated, or ashamed to solicit His aid.”4
In innumerable soul-stirring passages, the believers are encouraged
to be the trustees of God and the emblems of His generosity among His
people.5
O ye lovers of God! Be kind to all peoples; care for every person;
do all ye can to purify the hearts and minds of men; strive ye to
gladden every soul. To every meadow be a shower of grace, to every
tree the water of life; be as sweet musk to the sense of humankind,
and to the ailing be a fresh, restoring breeze. Be pleasing waters to
all those who thirst, a careful guide to all who have lost their way;
be father and mother to the orphan, be loving sons and daughters
to the old, be an abundant treasure to the poor.6
Generosity, as described in the Bahá’í writings, should not be con-

fused with giving away a small portion of one’s abundance to mollify
feelings of pity for the poor—a mere compromise with injustice. The
generosity to which the believers are called is an essential aspect of the
relationships that unite the human family, weaving the fabric of commu-
nity and social order. It is the giving of the sun to the earth, the outpour-
ing of bountiful rain on parched fields and meadows. ‘Abdu’l-Bahá ex-
plains that giving is bound up in the very nature of reality:
Were one to observe with an eye that discovereth the realities of
all things, it would become clear that the greatest relationship that
bindeth the world of being together lieth in the range of created
things themselves, and that cooperation, mutual aid and reciproc-
ity are essential characteristics in the unified body of the world of
being, inasmuch as all created things are closely related together
and each is influenced by the other or deriveth benefit therefrom,
either directly or indirectly. . . .
And thus when contemplating the human world thou beholdest
this wondrous phenomenon shining resplendent from all sides with
the utmost perfection, inasmuch as in this station acts of coopera-
tion, mutual assistance and reciprocity are not confined to the body
and to things that pertain to the material world, but for all condi-
.
tions, whether physical or spiritual.... The more this interrelation-
ship is strengthened and expanded, the more will human society
advance in progress and prosperity. Indeed without these vital ties
The Selfless Giver 27
it would be wholly impossible for the world of humanity to attain

true felicity and success. . . .
This is the basic principle on which the institution of Huqúqu’lláh
is established, inasmuch as its proceeds are dedicated to the fur-
therance of these ends. . . . The wisdom of this command is that the
act of giving is well-pleasing in the sight of God. Consider how
well-pleasing must this mighty act be in His estimation that He
hath ascribed it unto His Own Self. Rejoice ye then, O people of
generosity!7
How pleasing it is to God for His servants to follow His example of
generosity and expend their wealth for the well-being of others and the
prosperity of the entire human race. “Ye are the trees of My garden,”
Bahá’u’lláh states, “ye must give forth goodly and wondrous fruits, that
ye yourselves and others may profit therefrom.” “The best of men are
they that earn a livelihood by their calling and spend upon themselves
and upon their kindred for the love of God, the Lord of all worlds.”8
Refusal to be generous and giving is an invitation to corrosive habits
and practices, among which are impatience with the mistakes of others
and a desire to control their actions. Ungenerous souls in positions of
authority deny others the opportunity to serve, demonstrating interest
and appreciation only for enterprises in which they directly participate.
They are, instead, to be free “from every word and deed that may savor of
partiality, self-centeredness and prejudice.”9 As community members, souls
who lack generosity constantly criticize their leaders and institutions.
If the Bahá’ís undermine the very leaders which are, however im-
maturely, seeking to coordinate Bahá’í activities and administer
Bahá’í affairs, if they continually criticize their acts and challenge
or belittle their decisions, they not only prevent any real rapid
progress in the Faith’s development from taking place, but they
repel outsiders who quite rightly may ask how we ever expect to
unite the whole world when we are so disunited among ourselves!10
One of the first manifestations of generosity that comes to mind is
giving to the Bahá’í Funds. Contributing to the Fund constitutes, ac-
cording to Shoghi Effendi, “a practical and effective way whereby every
believer can test the measure and character of his faith, and prove in
deeds the intensity of his devotion and attachment to the Cause.”11 Con-
tributions, selflessly offered, reveal a fundamental truth underlying the
attribute of generosity: that the giver is also the receiver of bounty. Shoghi
Effendi illustrates the workings of this principle by comparing it to a
fountain:
We must be like the fountain or spring that is continually emp-
tying itself of all that it has and is continually being refilled from an
invisible source. To be continually giving out for the good of our
fellows undeterred by the fear of poverty and reliant on the unfail-
ing bounty of the Source of all wealth and all good—this is the
secret of right living.12
Hospitality—“with all its implications of friendliness, courtesy, ser-
vice, generosity and conviviality”—is another way in which individuals
give to others and to the community. So important is this quality that
Bahá’u’lláh has made it an essential characteristic of the Nineteen Day
Feast, which is the cornerstone of His New World Order.
The very idea of hospitality as the sustaining spirit of so significant
an institution introduces a revolutionary new attitude to the con-
duct of human affairs at all levels, an attitude which is critical to
that world unity which the Central Figures of our Faith labored so
long and suffered so much cruelty to bring into being. It is in this
divine festival that the foundation is laid for the realization of so
unprecedented a reality.13
But to be generous does not involve only the giving of material things.
Generosity is also expressed in attitudes toward others. It is demon-
strated in respect, free from any trace of envy, for their rank and achieve-
ments.14 In the same way that we take pride in our own accomplish-
ments must we learn to find joy and pleasure in the success of others,
even when we have no part in their attainments.
The capacity to forgive and to return good for evil is yet another
characteristic of the generous soul.
Should any come to blows with you, seek to be friends with him;
should any stab you to the heart, be ye a healing salve unto his
sores; should any taunt and mock at you, meet him with love. Should
The Selfless Giver 29
any heap his blame upon you, praise ye him; should he offer you a
deadly poison, give him the choicest honey in exchange; and should
he threaten your life, grant him a remedy that will heal him ever-
more. Should he be pain itself, be ye his medicine; should he be
thorns, be ye his roses and sweet herbs.15
The most noteworthy expression of generosity is, of course, teach-
ing, for one shares with others the greatest bounty of all—the knowledge
of Bahá’u’lláh’s Revelation. By giving to others in teaching, the generous
soul contributes continually to the growth of the community and be-
comes a fountain of joy to the world.
Be unrestrained as the wind, while carrying the Message of Him
Who hath caused the Dawn of Divine Guidance to break. Con-
sider, how the wind, faithful to that which God hath ordained,
bloweth upon all regions of the earth, be they inhabited or deso-
late. Neither the sight of desolation, nor the evidences of prosper-
ity, can either pain or please it. It bloweth in every direction, as
bidden by its Creator.16
31
6
The Pure Channel
The challenges confronting those who arise to serve the world can-
not be met through human effort alone. Divine power is required to
counter the process of disintegration destroying the social order. This
power flows in proportion to the hollowness of the reed and the purity of
the channel.
First in a human being’s way of life must be purity, then fresh-
ness, cleanliness, and independence of spirit. First must the stream
bed be cleansed, then may the sweet river waters be led into it.1
“Be swift in the path of holiness,” is Bahá’u’lláh’s call, “and enter the
heaven of communion with Me. Cleanse thy heart with the burnish of
the spirit, and hasten to the court of the Most High.”2 “Whoso ariseth,
in this Day, to aid Our Cause, and summoneth to his assistance the hosts
of a praiseworthy character and upright conduct,” He promises, “the
influence flowing from such an action will, most certainly, be diffused
throughout the whole world.”3 He further establishes that the “better-
ment of the world” is achieved through “pure and goodly deeds;”4 that
such deeds “ascend unto the heaven of celestial glory;” and that “ere long
the assayers of mankind shall . . . accept naught but absolute virtue and
deeds of stainless purity.”5 And He exclaims:
We verily behold your actions. If We perceive from them the
sweet smelling savor of purity and holiness, We will most certainly
bless you. Then will the tongues of the inmates of Paradise utter
your praise and magnify your names amidst them who have drawn
nigh unto God.6
Among the highest aspirations of all people is freedom. It is their

dream, their expressed ideal, the object of their constant struggle. Yet,
few in modern society recognize that purity is the door to freedom, since
it is purity that releases a soul from earthly bondage and oppression.
Bahá’u’lláh admonishes:
Ye are even as the bird which soareth, with the full force of its
mighty wings and with complete and joyous confidence, through
the immensity of the heavens, until, impelled to satisfy its hunger,
it turneth longingly to the water and clay of the earth below it, and,
having been entrapped in the mesh of its desire, findeth itself im-
potent to resume its flight to the realms whence it came. Powerless
to shake off the burden weighing on its sullied wings, that bird,
hitherto an inmate of the heavens, is now forced to seek a dwelling-
place upon the dust.7
Purity should not be confused with Puritanism. It is not a superficial

state of “being good” accompanied by self-righteousness. It is a divine
attribute that touches on every aspect of life, an influence on every other
quality of the soul. “In every aspect of life, purity and holiness, cleanliness
and refinement, exalt the human condition and further the development
of man’s inner reality.”8
In relation to the material world, purity is manifested in cleanliness.
Bahá’u’lláh exhorts His followers to be the very essence of cleanliness
among humankind,9 and ‘Abdu’l-Bahá states that even in the physical
realm, cleanliness will conduce to spirituality. For, He explains, just as
music acts as wings for the spirit, bringing joy to the soul, so, too, does
physical cleanliness exert an effect upon it.10
Purity is also manifested in daily living. Both in their “social rela-
tions with the members of their own community, and in their contact
with the world at large,” Shoghi Effendi calls for a chaste and holy life
which “must be made the controlling principle in the behavior and con-
duct of all Bahá’ís.”11
Such a chaste and holy life, with its implications of modesty,
purity, temperance, decency, and clean-mindedness, involves no
less than the exercise of moderation in all that pertains to dress,
language, amusements, and all artistic and literary avocations. It
demands daily vigilance in the control of one’s carnal desires and
The Pure Channel 33
corrupt inclinations. It calls for the abandonment of a frivolous

conduct, with its excessive attachment to trivial and often misdi-
rected pleasures. It requires total abstinence from all alcoholic drinks,
from opium, and from similar habit-forming drugs. It condemns
the prostitution of art and of literature, the practices of nudism and
of companionate marriage, infidelity in marital relationships, and
all manner of promiscuity, of easy familiarity, and of sexual vices. It
can tolerate no compromise with the theories, the standards, the
habits, and the excesses of a decadent age. Nay rather it seeks to
demonstrate, through the dynamic force of its example, the perni-
cious character of such theories, the falsity of such standards, the
hollowness of such claims, the perversity of such habits, and the
sacrilegious character of such excesses.12
Intention and attitude are another facet of the individual’s life in
which purity is manifested. Shoghi Effendi warns the believers to beware
lest “partiality, ambition, and worldliness . . . becloud the radiance, stain
the purity, and impair the effectiveness of the Faith of Bahá’u’lláh.”13 An
individual whose motives are shaped by ambition or thirst for power can
easily become an impediment to the progress of the Cause. Political be-
havior and manipulation, so common in the world, are impure and alien
to its unifying aims. Shoghi Effendi explains that there is no room in the
Faith for political maneuvering; that full, unprejudiced consultation is
our standard; and that anything less is not only unworthy of a Bahá’í,
but in direct disobedience to the Master’s instructions and a sign of lack
of faith.14 “Pure detachment and selfless service, these should be the sole
motives of every true believer.”15
Above all else, purity is a prerequisite for a proper relationship with
God—to perceive the spiritual realm and enter into His presence.
Chaste eyes enjoy the beatific vision of the Lord and know what
this encounter meaneth; a pure sense inhaleth the fragrances that
blow from the rose gardens of His grace; a burnished heart will
mirror forth the comely face of truth.16
From this description, it is clear that purity is neither an unattain-

able ideal, nor easily achieved. Purification is an ongoing process, won by
degrees—a struggle which lasts throughout a lifetime. Each time some
frontier is conquered, a challenging new horizon appears.

The burnish that cleanses the heart is the love of God. Through such
love, ignited by the Word of God and fanned by daily prayer, the indi-
vidual is enkindled. Bahá’u’lláh states:
O Friends! You must all be so ablaze in this day with the fire of the
love of God that the heat thereof may be manifest in all your veins,
your limbs and members of your body, and the peoples of the world
may be ignited by this heat and turn to the horizon of the Be-
loved.17
The fire of the love of God, Shoghi Effendi explains, will warm and heal,18
and will, as ‘Abdu’l-Bahá describes, make the heart dance for joy and fill
the soul with the ecstasy of rapture.19 “There is nothing greater or more
blessed than the Love of God! It gives healing to the sick, balm to the
wounded, joy and consolation to the whole world, and through it alone
can man attain Life Everlasting.”20
Purification is not achieved through an ascetic withdrawal from life,
nor are divine attributes acquired through idle contemplation. Goodness
is not the absence of evil; rather, the reverse is true. The acquisition of
spiritual qualities requires constant and diligent effort to strengthen the
bonds which unite us with our Creator. It calls for the discipline of sys-
tematically cultivating the good and weeding out negative habits and
attitudes. It proceeds as one devotes oneself to the service of humanity
and to the advancement of the Cause of God. “One thing and only one
thing will unfailingly and alone secure the undoubted triumph of this
sacred Cause,” Shoghi Effendi states, “namely, the extent to which our
own inner life and private character mirror forth in their manifold as-
pects the splendor of those eternal principles proclaimed by Bahá’u’lláh.”
But to “mirror forth” the “eternal principles proclaimed by Bahá’u’lláh,”21
surely means to act to teach, to act to serve, to act to build unity and
establish justice, and to act to breathe a new life into the world. The
greater the effort to purify oneself, the greater the manifestation of spiri-
tual power. ‘Abdu’l-Bahá’s words about sacrifice are particularly instruc-
tive in this respect:
. . . man must sacrifice the qualities and attributes of the world of
The Pure Channel 35
nature for the qualities and attributes of the world of God. For
instance, consider the substance we call iron. Observe its qualities;
it is solid, black, cold. . . . When the same iron absorbs heat from
the fire, it sacrifices its attribute of solidity for the attribute of fluid-
ity. It sacrifices its attribute of darkness for the attribute of light,
which is a quality of the fire. . . . It becomes illumined and trans-
formed, having sacrificed its qualities to the qualities and attributes
of the fire.
Likewise, man, when separated and severed from the attributes
of the world of nature, sacrifices the qualities and exigencies of that
mortal realm and manifests the perfections of the Kingdom, just as
the qualities of the iron disappeared and the qualities of the fire
appeared in their place.22
As the storms of passion beat down on a despairing humanity, un-
dermining its moral integrity, the community whose members are the
embodiments of purity becomes a fortress of strength for the world, the
refuge of a tottering civilization.
37
7
The Faithful Lover
Through His Revelation, the Manifestation makes known to hu-

manity God’s will and purpose. “Whatsoever hath been revealed in His
Tablets is but a reflection of His Will.”1 But the capacity of humanity to
understand and respond to the Revelation is limited. The power that
enables the individual to follow the teachings in spite of this inherent
limitation is the power of the Covenant. Were it not for the power of the
Covenant, humanity would lose its bearings; it would no longer be pos-
sible to know God’s will in order to achieve His purpose. The Covenant
is the wellspring of faith and love.
In this Dispensation, the individual receives the bounties of the Cov-
enant in two ways: through the greater Covenant, the Covenant between
God and humanity, and through the lesser Covenant, which is estab-
lished between Bahá’u’lláh and His followers. With respect to the greater
Covenant, Bahá’u’lláh describes, in the Kitáb-i-Aqdas, the twin duties
enjoined by God on His servants. The first duty is “the recognition of
Him Who is the Dayspring of His Revelation and the Fountain of His
laws.” Those who have attained to the recognition of the Manifestation
are also to “observe every ordinance of Him Who is the Desire of the
world.” “These twin duties,” Bahá’u’lláh explains, “are inseparable. Nei-
ther is acceptable without the other.”2
Those who arise to serve the Cause and contribute to the progress of
humanity strive to fulfill these duties with faithfulness and firmness, mani-
festing “such steadfastness that were all the peoples of the world to at-
tempt to prevent [them] from turning to the Source of Revelation, they
would be powerless to do so.”3
Follow not, therefore, your earthly desires, and violate not the Cov-
enant of God, nor break your pledge to Him. With firm determi-
nation, with the whole affection of your heart, and with the full
force of your words, turn ye unto Him, and walk not in the ways of
the foolish. . . . Break not the bond that uniteth you with your
Creator, and be not of those that have erred and strayed from His
ways.4
The purpose of the lesser Covenant is “to perpetuate the influence of

[the] Faith, insure its integrity, safeguard it from schism, and stimulate
its world-wide expansion.”5 “The essence of the Covenant is the con-
tinuation of divine guidance after the Ascension of the Prophet through
the presence in this world of an institution to which all the friends turn
and which can indisputably state what is the will of God.”6
‘Abdu’l-Bahá is the Center of the Covenant and, after Him, the
Guardianship and the Universal House of Justice are the Centers to which
all must turn. The interpretations of the Guardian are statements of truth
about the meaning of the Book that cannot be altered.7 The Universal
House of Justice has “been invested by Bahá’u’lláh with the authority to
legislate whatsoever has not been explicitly and outwardly recorded in
His holy Writ,” and has “the right and power to abrogate, according to
the changes and requirements of the time, whatever has been already
enacted and enforced by a preceding House of Justice.”8 While its mem-
bers are “not omniscient” and want to “be provided with facts when called
upon to render a decision,”9 yet, “whatsoever they decide is of God”10
and “has the same effect as the Text itself.”11
To be firm in the Covenant, then, a believer turns, with fidelity and
unshakable resolve, to the Text and to the Center of Authority in the
Faith, thereby clinging to the will and purpose of God as revealed by
Bahá’u’lláh. To “accept Bahá’u’lláh is to accept His Covenant; to reject
His Covenant is to reject Him.”12 Firmness in the Covenant requires
trust—trust that God will fulfill His promise to keep open the channel of
divine guidance. This means that the believers should have confidence
that God will guide the Universal House of Justice to do whatever is
necessary for the welfare of the Cause at the propitious moment. With-
out such confidence, service to the Cause rests upon a foundation of
sand.
The Hand of Omnipotence hath established His Revelation upon
an unassailable, an enduring foundation. Storms of human strife
The Faithful Lover 39
are powerless to undermine its basis, nor will men’s fanciful theo-
ries succeed in damaging its structure.13
Let it not be imagined that the House of Justice will take any
decision according to its own concepts and opinions. God forbid!
The Supreme House of Justice will take decisions and establish
laws through the inspiration and confirmation of the Holy Spirit,
because it is in the safekeeping and under the shelter and protec-
tion of the Ancient Beauty, and obedience to its decisions is a
bounden and essential duty and an absolute obligation, and there
is no escape for anyone.14
Service to the Cause of God requires absolute fidelity and integ-
rity and unwavering faith in Him. No good but only evil can come
from taking the responsibility for the future of God’s Cause into
our own hands and trying to force it into ways that we wish it to go
regardless of the clear texts and our own limitations. It is His Cause.
He has promised that its light will not fail. Our part is to cling
tenaciously to the revealed Word and to the institutions that He
has created to preserve His Covenant.15
The Covenant is not simply about the appearance of a new Manifes-

tation and the succession of authority after His passing. It addresses
relationships: the relationship between God and the individual, between
the individual and the Manifestation, between the individual and the
Faith, among the believers, and between the individuals and their insti-
tutions. The Covenant defines the bond of duty and also the bond of
love in each of these relationships. ‘Abdu’l-Bahá states that the spirit of
the Covenant is the real center of love that reflects its rays to all parts of
the world, resuscitating and regenerating humanity and illuminating the
path to the Kingdom.16 “Love is heaven’s kindly light,” the “Holy Spirit’s
eternal breath that vivifieth the human soul,” and “the cause of God’s
revelation unto man.”17 It is through the love of God for man that the
Covenant was established; thus, God could reveal Himself, enkindle the
spirit of faith, and provide the teachings to educate each human soul. It
is the love of the individual for God that engenders “faith, attraction to
the Divine, enkindlement, progress, entrance into the Kingdom of God,
receiving the Bounties of God”18 and from which “stems a desire to sub-
mit oneself to His Will, to obey His laws, to heed His exhortations and to
promote His Faith.”19 Bahá’u’lláh’s call to us is to “Observe My com-
mandments, for the love of My beauty.”20
Touched by the water of love, the seed of recognition grows to be-
come certitude.
Such should be thy certitude that if all mankind were to advance
such claims as no man hath ever advanced, or any mind conceived,
thou wouldst completely ignore them, wouldst cast them from thee,
and would set thy face towards Him Who is the Object of the
adoration of all worlds.
By the righteousness of Mine own Self! Great, immeasurably great
is this Cause! Mighty, inconceivably mighty is this Day! Blessed
indeed is the man that hath forsaken all things, and fastened his
eyes upon Him Whose face hath shed illumination upon all who
are in the heavens and all who are on the earth.
Sharp must be thy sight . . . and adamant thy soul, and brass-like
thy feet, if thou wishest to be unshaken by the assaults of the selfish
desires that whisper in men’s breasts.21
Touched by the water of love, the seed of obedience grows to become
complete surrender to the Will of God.
By self-surrender and perpetual union with God is meant that men
should merge their will wholly in the Will of God, and regard their
desires as utter nothingness beside His Purpose. Whatsoever the
Creator commandeth His creatures to observe, the same must they
diligently, and with the utmost joy and eagerness, arise and fulfill.
. . . In the Prayer of Fasting We have revealed: “Should Thy Will
decree that out of Thy mouth these words proceed and be addressed
unto them, ‘Observe, for My Beauty’s sake, the fast, O people, and
set no limit to its duration,’ I swear by the majesty of Thy glory,
that every one of them will faithfully observe it, will abstain from
whatsoever will violate Thy law, and will continue to do so until
they yield up their souls unto Thee.” In this consisteth the com-
plete surrender of one’s will to the Will of God. . . . The station of
absolute self-surrender transcendeth, and will ever remain exalted
The Faithful Lover 41
above, every other station.22

The movement from recognition to certitude and from obedience
to surrender requires spiritual discipline. The faithful lover embraces the
obligations of the law of God with joy and exaltation. “Whoso hath inhaled
the sweet fragrance of the All-Merciful, and recognized the Source of this
utterance,” Bahá’u’lláh affirms, “will welcome with his own eyes the shafts
of the enemy, that he may establish the truth of the laws of God amongst
men.”23 The faithful lover basks in the bounties of prayer and fasting;
drinks deeply of the life-giving water of the Word of God; is enflamed by
a passion for teaching; eschews idleness and unseemly diversions; and
delights in service for the well-being of all. The faithful lover makes each
morn “better than its eve, and each morrow richer than its yesterday.”24
A community of faithful souls is confident and patient under trials.
It works systematically, marching ever-forward in serried ranks, secure in
the promise of ultimate triumph even when the field is assailed by forces
of opposition from within and without.
43
8
The Initiator of Systematic Action
Individual initiative is indispensable for the progress of the Cause.

Calling on every believer to respond to ‘Abdu’l-Bahá’s Divine Plan, Shoghi
Effendi underscores the privilege to “initiate, promote, and consolidate,
within the limits fixed by the administrative principles of the Faith, any
activity he or she deems fit to undertake for the furtherance of the Plan.”1
He also states of the individual:
Without his support, at once whole-hearted, continuous and gen-
erous, every measure adopted, and every plan formulated, by the
body which acts as the national representative of the community to
which he belongs, is foredoomed to failure. The World Center of
the Faith itself is paralyzed if such a support on the part of the rank
and file of the community is denied it. The Author of the Divine
Plan Himself is impeded in His purpose if the proper instruments
for the execution of His design are lacking.2
When opportunities for action are seized, individual effort is

characterized by courage, creativity, lofty aims, and enthusiasm. Shoghi
Effendi notes the “essential qualities of audacity, of consecration, of
tenacity, of self-renunciation, and unstinted devotion,” which prompted
Bahá’í pioneers to “abandon their homes, and forsake their all, and scatter
over the surface of the globe, and hoist in its uttermost corners the
triumphant banner of Bahá’u’lláh.”3 Similarly, the Universal House of
Justice praises “a boldness, a creativity, and a tenacity that have resonated
in the worldwide proclamation of the Faith and the promotion of its vital
interests.”4 In repeated appeals, the individual believer is exhorted to
waste no time and forfeit no further opportunity.5 So important is
determined and creative initiative, ‘Abdu’l-Bahá explains, that it should
be taught from childhood.
They must be constantly encouraged and made eager to gain all

the summits of human accomplishment, so that from their earliest
years they will be taught to have high aims, to conduct themselves
well, to be chaste, pure, and undefiled, and will learn to be of pow-
erful resolve and firm of purpose in all things. Let them not jest
and trifle, but earnestly advance unto their goals, so that in every
situation they will be found resolute and firm.6
A challenge that faces each believer is to find ways in which to serve
the Cause.
Neither the local nor national representatives of the community,
no matter how elaborate their plans, or persistent their appeals, or
sagacious their counsels, nor even the Guardian himself, however
much he may yearn for this consummation, can decide where the
duty of the individual lies, or supplant him in the discharge of that
task. The individual alone must assess its character, consult his con-
science, prayerfully consider all its aspects, [and] manfully struggle
against the natural inertia that weighs him down in his effort to
arise. . . .7
In defining our path of service, however, we need to bear in mind that
teaching is a duty enjoined upon all. “For it is the individual who pos-
sesses the will to act as a teacher or not. No Spiritual Assembly, no teach-
ing committee, no group of well-intentioned Bahá’ís, however much it
exerts itself, may usurp the position occupied by the individual in this
fundamental activity.”8 We are urged by the Guardian to explore new
channels for teaching9 and to make it the dominating passion of our
lives.10
When stepping into the field of action, the individual is encouraged
to be systematic and avoid freneticism. “Systematization is a necessary
mode of functioning animated by the urgency to act,” the Universal House
of Justice explains. While allowing for initiative and spontaneity, “it
suggests the need to be clear-headed, methodical, efficient, constant,
balanced and harmonious.” In responding to the needs of the Cause, the
individual
must make a conscious decision as to what he or she will do to
serve the Plan, and as to how, where and when to do it. This deter-
The Initiator of Systematic Action 45
mination enables the individual to check the progress of his actions

and, if necessary, to modify the steps being taken. Becoming accus-
tomed to such a procedure of systematic striving lends meaning
and fulfilment to the life of any Bahá’í.11
For the high aims of the Cause to be achieved, the initiative of each
individual is to be harmonized and at times blended with the efforts of
others in collective action. Shoghi Effendi states that “it is through coop-
eration and continued exchange of thoughts and views that the Cause
can best safeguard and foster its interests. Individual initiative, personal
ability and resourcefulness, though indispensable, are, unless supported
and enriched by the collective experiences and wisdom of the group,
utterly incapable of achieving such a tremendous task.”12 The friends are
thus urged “not to dissipate their efforts, but to seek, after frank, mature
and continuous deliberation, to arrive at a common conclusion as to the
most urgent requirements and needs of the hour, and having unified
their views to strive to uphold and enforce them with promptitude,
wholeheartedness and understanding.”13 Personal endeavor provides “en-
ergy and resources to upbuild the community, to uphold the authority of
its institutions, and to support local and regional plans and teaching
projects.”14
The need to harmonize one’s initiative with collective action does
not imply that the individual is to wait for others to act or be hindered by
their doubts and concerns. “Let him not wait for any directions,” the
Guardian urges, “or expect any special encouragement, from the elected
representatives of his community, nor be deterred by any obstacles which
his relatives, or fellow-citizens may be inclined to place in his path, nor
mind the censure of his critics or enemies.”15 “Be not grieved,” is
Bahá’u’lláh’s own appeal, “if thou performest it thyself alone.”16
Perceived injustice or improper behavior by others is often seized
upon as an excuse for inaction. Far from protesting or seeking to separate
from the community, the individual should in such instances, according
to the guidance of Shoghi Effendi, overcome the impulse to withdraw
and, instead, do that which is right. “Now that you see more clearly what
is lacking in your own community, there is nothing to prevent you from
arising and showing such an example, such a love and spirit of service, as
to enkindle the hearts of your fellow Bahá’ís.” Through example, effort
and prayer, he concludes, an individual can bring about change.17

In accepting the responsibility for initiating action, we simultaneously
recognize that every “would-be warrior in the service of Bahá’u’lláh” is
opposed by a host of forces. Among these, the writings of Shoghi Effendi
tell us, are “gross materialism,” “the attachment to worldly things that
enshrouds the souls of men,” “the fears and anxieties that distract their
minds,” “the pleasure and dissipations that fill their time,” “the prejudices
and animosities that darken their outlook,” and “the apathy and lethargy
that paralyze their spiritual faculties.” 18 Overcoming such barriers requires
perseverance and detachment. In addition, the individual “draws upon
his love for Bahá’u’lláh, the power of the Covenant, the dynamics of
prayer, the inspiration and education derived from regular reading and
study of the Holy Texts, and the transformative forces that operate upon
his soul as he strives to behave in accordance with the divine laws and
principles.”19
The greatest obstacle to action may be the contemplation of personal
limitation and weakness. The Guardian calls upon the believers to cease
looking at their own deficiencies, to have confidence in the divine
assistance promised to them by Bahá’u’lláh, and, strengthened and revived
by such an assurance, to continue to toil till the very end of their lives.20
Perhaps the reason why you have not accomplished so much in the
field of teaching, is the extent you looked upon your own weak-
nesses and inabilities to spread the Message. Bahá’u’lláh and the
Master have both urged us repeatedly to disregard our own handi-
caps and lay our whole reliance upon God. He will come to our
help if we only arise and become an active channel for God’s grace.
. . . The criterion is the extent to which we are ready to have the will
of God operate through us.
Stop to be conscious of your frailties, therefore; have a perfect
reliance upon God; let your heart burn with the desire to serve His
Mission and proclaim His call; and you will observe how eloquence
and the power to change human hearts will come as a matter of
course.21
Ultimately, it is through the willingness of the individual to sacrifice

that initiative is reinforced by divine power. And the greatest sacrifice of
The Initiator of Systematic Action 47
all is the sacrifice of self, surrendering personal interests and desires for
the things that pertain to God. Self-sacrifice extends even to the point of
detachment from personal initiatives, for Shoghi Effendi observes that
there is a difference between those who offer a service to the Faith that
they choose to provide and others who do whatever needs to be done.
Attachment to one’s own service devalues that service by placing personal
opinions, ambitions, goals, beliefs, or actions ahead of the general wel-
fare. In the Bahá’í community, the will of the individual is subordinated
to the common good.22 Initiative, therefore, is not the expression of in-
dividualism, but a properly channeled impulse on which social progress
depends. In the statement “I serve,” the emphasis is increasingly placed
on the word “serve,” while “I” is forgotten. As the individual arises in this
pure spirit to act for the triumph of the Cause and in service to human-
ity, the community is infused with a power that accelerates its advance-
ment. Initiative is liberated from the anarchy of self-love to become an
instrument of God’s purpose for humanity.
We should continually be establishing new bases for human happi-
ness and creating and promoting new instrumentalities toward this
end. How excellent, how honorable is man if he arises to fulfil his
responsibilities; how wretched and contemptible, if he shuts his
eyes to the welfare of society and wastes his precious life in pursu-
ing his own selfish interests and personal advantages. Supreme hap-
piness is man’s, and he beholds the signs of God in the world and
in the human soul, if he urges on the steed of high endeavor in the
arena of civilization and justice.23
49
9
The Quickener of Humanity
The purpose of Bahá’u’lláh’s Revelation is the creation of a new hu-

man being and a new social order. Humanity is dead and the Manifesta-
tion of God raises it to life. The earth is a frozen wasteland, and He
brings a new spiritual springtime.
When the Sun of Reality returns to quicken the world of mankind,
a divine bounty descends from the heaven of generosity. The realm
of thoughts and ideals is set in motion and blessed with new life.
Minds are developed, hopes brighten, aspirations become spiritual,
the virtues of the human world appear with freshened power of
growth, and the image and likeness of God become visible in man.
It is the springtime of the inner world.1
Bahá’u’lláh proclaims His purpose to “quicken the world and unite

all its peoples.”2 God is capable of achieving the victory of the Cause
with but a single word, He assures us. But as a sign of His favor, and for
the well-being of His servants, He has ordained that we should partici-
pate in the process of spiritualization and transformation.3
The Bahá’í writings define various degrees of spirit: mineral, veg-
etable, animal, human. In relation to the higher degree, the lower degree
may be considered as dead. What are the powers of the stone when com-
pared with those of the tree? What are the powers of a tree when com-
pared with those of an eagle? The human being is endowed with the
rational mind, the highest form of spirit in the physical realm. However,
there is a higher degree open to humanity—the spirit of faith. This is
the spirit His Holiness the Christ refers to when He says, “Those
that are born of the flesh are flesh, and those that are born of the
spirit are spirit.” The spirit is the axis round which the eternal life
revolves. It is conducive to everlasting glory and is the cause of the
exaltation of humanity.4
The individual awakens to the spirit of faith through the recognition of

the Manifestation of God in His Day.
Every body calleth aloud for a soul. Heavenly souls must needs
quicken, with the breath of the Word of God, the dead bodies with
a fresh spirit.5
Teaching, then, is clearly not the act of pouring water into an empty
container, of selling a new product, of winning a debate, or of signing-up
new members of an organization. It is a spiritual process concerned with
awakening or rebirth. Bahá’u’lláh, by His own testimony, emphasizes this
intent: “Teach thou the Cause of God with an utterance which will cause
the bushes to be enkindled, and the call ‘Verily, there is no God but Me,
the Almighty, the Unconstrained’ to be raised therefrom.”6 If God exists,
if He has conveyed a fresh Revelation of His Will to humanity through
Bahá’u’lláh, then every individual has the right to learn of this message
and personally decide on its truth. Bahá’ís, then, bear the responsibility
to share what they know in a befitting manner.
If ye be aware of a certain truth, if ye possess a jewel, of which
others are deprived, share it with them in a language of utmost
kindliness and good-will. If it be accepted, if it fulfill its purpose,
your object is attained. If any one should refuse it, leave him unto
himself, and beseech God to guide him.7
Teaching is an act of intimate communication between one human be-

ing and another. It answers heartfelt needs and aspirations by removing
the veils separating a soul from the paradise of the presence of the Lord.8
“Most people are helpless,” the Báb explains, “and wert thou to open
their hearts and dispel their doubts, they would gain admittance into the
Faith of God.”9
Teaching is the preeminent act, the greatest gift, the most meritori-
ous deed. It is “the head cornerstone of the foundation itself.”10 The
appeal to teach runs throughout the entire Revelation. “It is better to
guide one soul than to possess all that is on earth,”11 the Báb proclaims.
“Teach ye the Cause of God, O people of Bahá,” is Bahá’u’lláh’s own
command, “for God hath prescribed unto every one the duty of pro-
claiming His Message, and regardeth it as the most meritorious of all
deeds.”12 “Of all the gifts of God, the greatest is the gift of Teaching,”
The Quickener of Humanity 51
‘Abdu’l-Bahá asserts. “It draweth unto us the Grace of God, and is our
first obligation. Of such a gift how can we deprive ourselves? Nay, our
lives, our goods, our comforts, our rest, we offer them all as a sacrifice for
the Abhá Beauty and teach the Cause of God.”13
The individual who arises to teach the Cause is to “teach his own
self.”14 This includes adorning oneself with “the ornament of an upright
and praiseworthy character,” so that “his words may attract the hearts of
such as are receptive to his call.”15 Every individual can “teach by ex-
ample” by applying diligently the laws and principles of the Faith to his
or her own life and thereby demonstrating the efficacy of Bahá’u’lláh’s
Revelation and His power to recreate human beings. Deeds alone are,
however, insufficient. Character is but a reinforcement of the act of teach-
ing. Teachers of the Faith “speak out, expound the proofs, set forth clear
arguments, draw irrefutable conclusions establishing the truth of the
manifestation of the Sun of Reality.”16 They “read the writings of
Bahá’u’lláh and the Master so thoroughly” as to be able to give the Mes-
sage to others “in its pure form”17 and “memorize phrases and passages
bearing on various instances, so that in the course of their speech they
may recite divine verses whenever the occasion demandeth it.”18 Above
all, teachers remember that it is not they who change human hearts or
make converts; they are merely the channels through which the spirit of
God acts.19 Wisdom, courage, enkindlement, confidence, audacity, and
love are among those qualities conducive to the flow of this transforming
power.
Shoghi Effendi describes a number of steps in the process of teach-
ing, which include finding receptive souls, delivering the message with
wisdom, assisting individuals to embrace the Cause, and confirming new
believers until they can stand on their own. “Let him not be content
until he has infused into his spiritual child so deep a longing as to impel
him to arise independently, in his turn, and devote his energies to the
quickening of other souls, and the upholding of the laws and principles
laid down by his newly adopted Faith.”20
While the believers recognize the sacred obligation to teach and are
generally conscious of its vital importance, many lack confidence, the
Universal House of Justice explains, and feel that they do not know what
course of action to follow.21 Teaching is an art. It is the sign of an effective
teacher to adapt the presentation of the Faith to the needs and capacity
of the hearer,22 and channel the spiritual powers that stir and influence
souls. The individual who desires to become a quickener of humanity
commits himself or herself to gradually but systematically acquiring the
qualities, knowledge, and skills necessary for effective teaching. ‘Abdu’l-
Bahá states that “the awakening of the people, the diffusion of the divine
teachings and the education of mankind” all depend upon “instructing
the friends in the teaching work.”23 Noting that it is “imperative to acquire
the knowledge of divine proofs and evidences,” He praised the formation
of a study group for training teachers, calling for effort, perseverance and
constancy, since “this matter is highly important” and “is binding on
every one and must be regarded as an obligation.”24 Beyond study classes
for teachers, Shoghi Effendi observes that
. . . the best way to develop capacity in teaching the Faith, is to
teach. As one teaches, he gains more knowledge himself, he relies
more on the guidance of the spirit, and expands his own character.
This is why Bahá’u’lláh made it incumbent on all to teach the
Faith.25
While teaching is central to the quickening of humanity, it is, in

itself, only one part in a larger process. Bahá’u’lláh explains that He has
provided “the key for unlocking the doors of sciences, of arts, of knowledge,
of well-being, of prosperity and wealth.”26 The quickener of humanity
enters into diverse fields of service, raising the awareness of the poor and
the rich, the oppressed and the oppressor, the unlettered and the learned,
by introducing them to a new dimension of reality, helping them to
develop their latent potentialities and enabling them to construct a new
social order. Thus, writing beneficial articles and books clarifying problems
and presenting potential solutions, engaging in activities of social and
economic development, and participating in projects to influence leaders
of thought with Bahá’í concepts are all avenues for the quickening of
humanity. So, too, is participation in worthy endeavors outside the Faith,
infusing them with the teachings of Bahá’u’lláh. The believers should be
assured, the Universal House of Justice states, “that this is, in and of
itself, a tremendous service to the Cause and [should] not feel that they
are serving the Faith only if they dedicate themselves directly to Bahá’í
projects.”27
“We must now highly resolve to arise and lay hold of all those
The Quickener of Humanity 53
instrumentalities that promote the peace and well-being and happiness,

the knowledge, culture and industry, the dignity, value and station, of
the entire human race,” ‘Abdu’l-Bahá urges. “Thus, through the restoring
waters of pure intention and unselfish effort, the earth of human
potentialities will blossom with its own latent excellence and flower into
praiseworthy qualities. . . .”28 It is clear, then, that no matter how noble
an individual becomes, no matter how excellent his achievements, or
how high his stature in the eyes of the world, a commitment to the
quickening of humankind remains an essential obligation. For personal
salvation is not the sole purpose of Bahá’u’lláh’s Revelation:
Verily, He (Jesus) said: “Come ye after Me, and I will make you to
become fishers of men.” In this day, however, We say: “Come ye
after Me, that We may make you to become quickeners of man-
kind.”29
The heights to which a soul can rise are inextricably bound with the
social environment. What does it mean for a single person to be just,
when the social order oppresses the multitudes? Can material prosperity
be a symbol of success, when one third of the human race survives on a
mere pittance? Of what use is it to the victims of racism that one soul is
free of prejudice, while the very structures of society proclaim and guar-
antee their inferiority? Shoghi Effendi explains that “the inward life of
man as well as his outward environment have to be reshaped if human
salvation is to be secured.”
We cannot segregate the human heart from the environment
outside us and say that once one of these is reformed everything
will be improved. Man is organic with the world. His inner life
molds the environment and is itself also deeply affected by it. The
one acts upon the other and every abiding change in the life of man
is the result of these mutual reactions.30
In this perspective, the purposes of life described in the Bahá’í writ-

ings—to know and worship God,31 to acquire attributes,32 and to carry
forward an ever-advancing civilization33 —can be seen as parts of a seam-
less whole. The quickener of humanity is an effective teacher and a com-
munity builder, working incessantly to awaken others and to transform
the social order.
55
The Institutions
57
10
The Channel of the Spirit
Shoghi Effendi emphasizes that Bahá’u’lláh’s Revelation is intimately

associated with structural change in the social order.
Few will fail to recognize that the Spirit breathed by Bahá’u’lláh
upon the world, and which is manifesting itself with varying de-
grees of intensity through the efforts consciously displayed by His
avowed supporters and indirectly through certain humanitarian
organizations, can never permeate and exercise an abiding influ-
ence upon mankind unless and until it incarnates itself in a visible
Order, which would bear His name, wholly identify itself with His
principles, and function in conformity with His laws....
For Bahá’u’lláh, we should readily recognize, has not only im-
bued mankind with a new and regenerating Spirit. He has not merely
enunciated certain universal principles, or propounded a particu-
lar philosophy, however potent, sound and universal these may be.
In addition to these He, as well as ‘Abdu’l-Bahá after Him, has,
unlike the Dispensations of the past, clearly and specifically laid
down a set of Laws, established definite institutions, and provided
for the essentials of a Divine Economy. These are destined to be a
pattern for future society, a supreme instrument for the establish-
ment of the Most Great Peace, and the one agency for the unifica-
tion of the world, and the proclamation of the reign of righteous-
ness and justice upon the earth.1
The distinctive feature of Bahá’í administration is that it was created
by the Manifestation Himself. Bahá’u’lláh has, Shoghi Effendi affirms,
“revealed its principles, established its institutions, appointed the person
to interpret His Word and conferred the necessary authority on the body
designed to supplement and apply His legislative ordinances.”2 He placed
the affairs of the Cause in the hands of ‘Abdu’l-Bahá; thereafter, the channel
of divine guidance remained open through the establishment of the twin

institutions of the Guardianship and the Universal House of Justice. They
are “destined to apply the principles, promulgate the laws, protect the
institutions, adapt loyally and intelligently the Faith to the requirements
of progressive society, and consummate the incorruptible inheritance
which the Founders of the Faith have bequeathed to the world.”3
While certain statements in the writings imply that these twin insti-
tutions might have operated simultaneously, there are no limitations set
on their independent action. For thirty-six years, Shoghi Effendi, acting
as Head of the Faith and the Interpreter of the Book, guided the spread
of the Bahá’í community throughout the planet, enhanced the under-
standing of the believers, and forged the basis of the Administrative Or-
der. He left for posterity a body of interpretation that clarifies the mean-
ing of the Text. Today, although it acts without a living Guardian, the
Universal House of Justice is cloaked in the mantle of infallibility de-
scribed by ‘Abdu’l-Bahá in His Will and Testament. Recognizing the pos-
sible need for the formation of the Universal House of Justice at a time
when Shoghi Effendi was too young to assume the station of the Guard-
ian, the Master wrote: “That which this body, whether unanimously or
by a majority doth carry, that is verily the Truth and the Purpose of God
Himself.”4 And Shoghi Effendi assures us that “the institution of Guard-
ianship does not under any circumstances abrogate, or even in the slight-
est degree detract from, the powers granted to the Universal House of
Justice by Bahá’u’lláh in the Kitáb-i-Aqdas, and repeatedly and solemnly
confirmed by ‘Abdu’l-Bahá in His Will.”5
The Universal House of Justice is now the Head of the Faith, the
Center of Authority to which all are to turn. It is empowered to “pro-
nounce upon and deliver the final judgment on such laws and ordinances
as Bahá’u’lláh has not expressly revealed”6 and to “deliberate upon all
problems which have caused difference, questions that are obscure and
matters that are not expressly recorded in the Book.”7 It carries forward
the functions, also exercised by the Guardian, to “insure the continuity
of that divinely-appointed authority which flows from the Source of our
Faith, to safeguard the unity of its followers, and to maintain the integ-
rity and flexibility of its teachings.”8 In sum, although it does not inter-
pret the Text, “the House of Justice is in a position to do everything
The Channel of the Spirit 59
necessary to establish the World Order of Bahá’u’lláh on this earth.”9

Bahá’í administration includes two complementary branches. The
first consists of elected institutions with their appointed committees and
agencies “which function corporately with vested legislative, executive,
and judicial powers.” The second branch is composed of “appointed,
eminent and devoted believers” who “function primarily as individuals
for the specific purpose of protecting and propagating the Faith under
the guidance of the Head of the Faith.”10 This order, “the Child of the
Covenant,”11 designed to “canalize the forces of a new civilization,”12 car-
ries the spirit of the Faith to all parts of the globe and opens the “channels
of divine guidance”13 to every nation and to every city, town and village.
The ordination of elected bodies in Bahá’u’lláh’s divine system marks
a revolutionary departure from previous religious practice. Although this
system is not identical with a democratic form of governance, neverthe-
less, responsibility for religious affairs is placed in the hands of the people.
The freedom of individuals and the authority of institutions are simulta-
neously upheld, while such disunifying elements as distrust of authority,
unbounded individualism, partisanship, and electioneering are muted or
suppressed. The Local Assembly has the responsibility to “guide, direct
and decide on community affairs and the right to be obeyed and sup-
ported by members of the community.”14 It focuses the spirit of enterprise
and the initiative of individuals. It sets the pattern of community life. It
also guides the involvement of the Bahá’í community in the life of soci-
ety and influences the course of human affairs by its interaction with the
wider community. A National Assembly has similar functions, with ex-
clusive jurisdiction over the affairs of the Cause in a country. 15
Consolidation of the local level provides support and strength in the
conduct of national activities; the National Assembly and its agencies, in
turn, coordinate and stimulate local endeavors.
While historically the network of Assemblies and subordinate agen-
cies emerged before the other arm of the administrative order, the latter
plays no less a distinctive and crucial part in the advancement of the
Cause. “The existence of institutions of such exalted rank, comprising
individuals who play such a vital role, who yet have no legislative, admin-
istrative or judicial authority, and are entirely devoid of priestly functions
or the right to make authoritative interpretations,” the Universal House
of Justice explains, “is a feature of Bahá’í administration unparalleled in

the religions of the past.”16 The development of this arm of the Admin-
istrative Order began with the appointment of the Hands of the Cause of
God, whose functions are “to diffuse the Divine Fragrances, to edify the
souls of men, to promote learning, to improve the character of all men
and to be, at all times and under all conditions, sanctified and detached
from earthly things.”17 The Continental Boards of Counselors were es-
tablished to extend into the future the duties assigned to the Hands for
the propagation and protection of the Faith. Through the Auxiliary Board
members and their assistants, the benefits of the institution of the Coun-
selors reach the entire worldwide community at the grassroots. Members
of the Protection Board concentrate on deepening the believers, nurtur-
ing the depth and strength of their faith, and promoting their unity. The
Propagation Board directs the friends’ attention to the goals of the plans,
encourages contributions to the funds, and stimulates and leads teaching
work.18 Together, the two Boards serve as companions and tutors to the
individuals, the Assemblies and the communities, helping them to build
their capacity to apply the teachings. This institution knits and bolsters
the fabric of the community—broadening its base, fostering its strength,
and ensuring its security.19 The work of the Counselors is coordinated by
the International Teaching Centre, an exalted body which functions un-
der the direct guidance of the Universal House of Justice.
It is particularly in the interactions of the two branches of the Ad-
ministrative Order that the uniqueness of Bahá’u’lláh’s system is appar-
ent. Although they share responsibilities in such areas as teaching, educa-
tion, planning, community development and protection, they approach
these duties in complementary ways. With regard to plans for the growth
of the community, for example, the Assemblies and their agencies hold
decision-making and executive authority. The Counselors and their aux-
iliaries rally the believers, working with them to translate decisions into
action. At the same time, they have the necessary rank to be heard by the
Assemblies, providing an independent source of counsel based on direct
experience of challenges and opportunities in the field. In this way, the
community enjoys the benefits of elected bodies to govern it, but also
outstanding individuals to lead it. And the Assembly has advocates and
champions in the community, as well as advisors that protect it from the
The Channel of the Spirit 61
all too common fate of elected bodies: becoming aloof from those they
serve, making decisions based only on the cloistered views of their mem-
bers. Thus, it is the complementary effect of the two institutions, rather
than either acting in isolation from the other, that galvanizes the spirit of
the friends.
. . . Only as the Bahá’í Community grows and the believers are
increasingly able to contemplate its administrative structure unin-
fluenced by concepts from past ages, will the vital interdependence
of the “rulers” and the “learned” in the Faith be properly under-
stood, and the inestimable value of their interaction be fully recog-
nized.20
The spiritual reality of Bahá’í institutions transcends those individu-
als who are called to their membership. As the Universal House of Justice
states:
There needs to be a recognition on their part of the Assembly’s
spiritual character and a feeling in their hearts of respect for the
institution based upon a perception of it as something beyond or
apart from themselves, as a sacred entity whose powers they have
the privilege to engage and canalize by coming together in har-
mony and acting in accordance with divinely revealed principles.
With such a perspective the members will be able better to acquire
an appropriate posture in relation to the Assembly itself, to appre-
ciate their role as Trustees of the Merciful. . . .21
Nevertheless, the members recognize that their personal conduct and
moral character are intimately connected to the effectiveness and proper
functioning of the institutions.22 If the channels of the spirit are ob-
structed, how can the divine blessings flow? “In these days when the
forces of irreligion are weakening the moral fiber, and undermining the
foundations of individual morality, the obligation of chastity and holi-
ness must claim an increasing share of the attention of the . . . believers,”
Shoghi Effendi states, “both in their individual capacities and as the re-
sponsible custodians of the interests of the Faith of Bahá’u’lláh.”
It is worth noting that for Bahá’ís, membership on an institution is
not a goal to which one aspires but a service to which one is called. ‘Abdu’l-
Bahá tells us that rank is an essential feature of human society for “Equal-
ity is a chimera!” and “Degrees are absolutely necessary to ensure an or-

derly organization.”23 Yet, positions of rank in society have repeatedly
been used for self-gratification and for the oppression of others. Con-
demning such abuses, Bahá’u’lláh exhorts His followers to regard them-
selves as being on the same level and in the same station.24 Indeed, the
Guardian explains that “differentials of rank, functions or procedures
between agencies of the Bahá’í administration are meant to canalize, not
obstruct, the work of the Cause,” and that these aspects of the adminis-
tration should “properly be viewed in the context of humble service to
the Blessed Perfection, which is the loftiest objective of all who gather
under the banner of the Most Great Name.”25
Service is the essence of Bahá’í administration. As the Universal House
of Justice states:
. . . the importance of the Bahá’í administration is its value in serv-
ing as a facilitator of the emergence and maintenance of commu-
nity life in a wholly new mode, and in catering to the requirements
of the spiritual relationships which flow from love and unity among
the friends. This touches upon a distinguishing characteristic of
Bahá’í life which such spiritual relationships foster, namely, the spirit
of servitude to God, expressed in service to the Cause, to the friends
and to humanity as a whole. The attitude of the individual as a
servant, an attitude pre-eminently exemplified in the life and per-
son of ‘Abdu’l-Bahá, is a dynamic that permeates the activities of
the Faith; it acquires collective, transformative force in the normal
functioning of a community. In this regard, the institutions of the
Faith stand as channels for the promotion of this salient character-
istic. It is in this framework that the concepts of rulership and lead-
ership, authority and power are properly understood and actual-
ized.26
When the institutions act as effective channels of the spirit, the pow-
ers of individuals are stirred and oriented, and the community is afforded
the guidance essential for its progress.
63
11
The Trustees of Individual Freedom
and of the Common Good
Throughout history, the interests of the individual have clashed with

those of institutions. Political philosophies and ideologies rise and fall,
each expressing a distinct perspective on this relationship. Does the
individual exist to serve the aims of the state? Does the state exist to
guarantee maximum individual freedom? Tension arises because the needs
and objectives of the individual and institutions are perceived to stand in
opposition to one another. The system created by Bahá’u’lláh resolves
this dilemma. In His Order, their aims and aspirations become one. Both
compromise their unrestricted latitude of action to ensure the well-being
of the other. Individual needs are subordinated to those of society, while
the institutions are confined to a leadership that finds expression, not in
control, but in servitude.
Unfortunately, it is not possible to instantaneously have mature in-
stitutions that create a perfect environment for individual progress, nor
do perfect individuals suddenly appear who will patiently nurture em-
bryonic institutions. Both struggle to fulfill their responsibilities; the
progress of one influences the progress of the other. If individuals strive
to acquire the capabilities described in the first section of this book, the
community will have an invaluable, ever-maturing ‘natural resource’:
humble, wise, truth-seeking, just, pure, faithful, sacrificial and effective
servants ready to do whatever is necessary to provide for the common
good. Institutions draw their membership from such believers, and thus,
to the same degree, reflect these attributes and capacities. Further, one of
the functions of the institutions is to create an environment conducive to
raising up capable souls, ensuring that each person has a part to play,
harmonizing the initiative of many individuals, and directing the collec-
tive effort toward the mission of the Cause. This depends upon cultivat-
ing a relationship with the community members characterized by love,
unity, and cooperation. As the Universal House of Justice explains, “the

guarantee of well-being and success in all your endeavors to serve the
Cause of God can be stated in one word: unity. It is the alpha and omega
of all Bahá’í objectives.”1
The appearance of a united, firmly based and self-sustaining com-
munity must be a major goal of a Spiritual Assembly. Composed of
a membership reflecting a diversity of personalities, talents, abili-
ties and interests, such a community requires a level of internal
interaction between the Assembly and the body of the believers
based on a commonly recognized commitment to service, and in
which a sense of partnership based on appreciation of each other’s
distinctive sphere of action is fully recognized and unfailingly up-
held, and no semblance of a dichotomy between the two appears.
In such a community leadership is that expression of service by
which the Spiritual Assembly invites and encourages the use of the
manifold talents and abilities with which the community is en-
dowed, and stimulates and guides the diverse elements of the com-
munity towards goals and strategies by which the effects of a coher-
ent force for progress can be realized.
The maintenance of a climate of love and unity depends largely
upon the feeling among the individuals composing the community
that the Assembly is a part of themselves, that their cooperative
interactions with that divinely ordained body allow them a fair
latitude for initiative and that the quality of their relationships with
both the institution and their fellow believers encourages a spirit of
enterprise invigorated by an awareness of the revolutionizing pur-
pose of Bahá’u’lláh’s Revelation, by a consciousness of the high privi-
lege of their being associated with efforts to realize that purpose,
and by a consequent, ever-present sense of joy.2
In the writings of Shoghi Effendi, the attention of Bahá’í adminis-
trators—elected and appointed—is drawn to those actions and qualities
that guarantee loving and harmonious relations. One requirement is for
the institutions “to win not only the confidence and the genuine support
and respect of those whom they should serve, but also their esteem and
real affection.” To this end, their members “approach their task with ex-
treme humility” and demonstrate “their open-mindedness, their high sense
The Trustees of Individual Freedom and of the Common Good 65
of justice and duty, their candor, their modesty, their entire devotion to
the welfare and interests of the friends, the Cause, and humanity.”3 They
“resolve to remove all traces of estrangement and sectarian tendencies
from their midst”4 and manifest a rectitude of conduct in every verdict
they pronounce.5 For indeed, as Bahá’u’lláh explains, the very “purpose
of justice is the appearance of unity among men.”6
Yet another requirement stressed by the Guardian is free and loving
consultation—among the members of an institution, with other agen-
cies and institutions, and with the believers—on all matters of impor-
tance to the community. Outlining basic principles applicable to every
Bahá’í institution, Shoghi Effendi explains that, “within the limits of
wise discretion,” the members of a National Assembly strive to “take the
friends into their confidence, acquaint them with their plans, share with
them their problems and anxieties, and seek their advice and counsel.”7
They “purge once for all their deliberations and the general conduct of
their affairs from that air of self-contained aloofness” and from “the sus-
picion of secrecy.” Indeed, they “expose their motives, set forth their plans,
justify their actions, revise if necessary their verdict, foster the sense of
interdependence and co-partnership, of understanding and mutual con-
fidence between them on one hand and all local Assemblies and indi-
vidual believers on the other.”8
A third requirement is for the institutions to shun any semblance of
authoritarianism. The friends offer unqualified and whole-hearted obe-
dience to an institution, which in turn enforces its decisions “in such a
way as to avoid giving the impression that it is animated by dictatorial
motives.” For “the spirit of the Cause is one of mutual cooperation.”9
Through the improper functioning of an institution or the unwisdom of
its members, partisan views or personal projects may be imposed on the
community, thereby obstructing the participation of the believers. The
Faith, however, does not belong to the members of administrative bod-
ies. They are never to suppose that they are “central ornaments of the
Cause,” the “sole promoters of its teachings,”10 and are to avoid giving
the impression that they have “assumed ownership and control of the
institution in the manner of major stockholders of a business enterprise.”11
Freedom of expression, including criticism, is yet another require-
ment of a harmonious relationship between individuals and institutions.
Shoghi Effendi explains that it is “not only the right, but the vital respon-
sibility of every loyal and intelligent member of the community to offer
fully and frankly, but with due respect and consideration to the authority
of the Assembly, any suggestion, recommendation or criticism he consci-
entiously feels he should in order to improve and remedy certain existing
conditions or trends in his local community.” And it is “the duty of the
assembly also to give careful consideration to any such views submitted
to them by any one of the believers.”12
The statements of the Guardian and the Universal House of Justice
on criticism weave a delicate tapestry that portrays a dimension of the
beauty and distinctiveness of Bahá’u’lláh’s system. This system is not one
of brutish checks and balances of a people who distrust one another and
the institutions they create. It is an association of lovers, the members of
one family in which the “injury of one shall be considered the injury of
all; the comfort of each, the comfort of all; the honor of one, the honor
of all.”13 While the individual is guaranteed the freedom to address criti-
cisms to the Assemblies, including views about policy or even about indi-
vidual members of institutions,14 this right is inextricably bound to the
responsibility to exercise it appropriately.15 Criticism is offered in a man-
ner that ensures that the authority of the institutions is not undermined,16
and those who give it are careful to avoid forcing the Faith along a parti-
san path by promoting a particular agenda or interpretation of the texts.17
The individual exercises restraint as the institutions mature18 and chan-
nels any appeal of a decision through the institution that made the deci-
sion to a higher body.19 Conversely, because the means for legitimate
expressions of criticism are tightly structured, the institutions fearlessly
protect this right, aware that closing, perverting, or obstructing the ap-
propriate channels for criticism—directly or indirectly, consciously or
unconsciously—will eventually foster an atmosphere of backbiting and
disaffection in the community. How, for example, would an individual
feel free to express his or her views if, after making a critical but fairly
stated comment at a Feast or Convention, the members of the institu-
tions arise, one after the other, to repudiate the remark?
In addition to supporting the right of the individual to offer critical
views, the embryonic institutions of the Faith learn to properly utilize
their authority to correct or even to sanction the inappropriate actions of
The Trustees of Individual Freedom and of the Common Good 67
the believers. They do not “react automatically to every mistake, but

distinguish between those that are self-correcting with the passage of time
and do no particular harm to the community and those which require
Assembly intervention.”20 Otherwise, out of fear of doing the wrong
thing, the individual believer will become passive and lose the spirit of
initiative. The Assembly acts “like a loving parent, watching over and
helping its children, and not like a stern judge, waiting for an opportunity
to display his judicial powers.”21 If an individual believes an injustice has
been done, the Assembly will reconsider and, if convinced, reverse its
decision without hesitation. And if the matter is pressed further, it will
“lovingly collaborate” and “join with the appellant in submitting all
relevant information to the higher body for decision.”22 Even in the cases
where firm or drastic action is required, Assemblies “have always to be
mindful that the authority they wield must in general be expressed with
love, humility and a genuine respect for others,” thus striking “a natural
note” that “accords with that which is acceptable to spiritually attuned
and fairminded souls.”23
Many of the references cited above were written in relation to the
duties of Assemblies. Yet the principles apply equally to the Counselors
and their auxiliaries. They have, for example, been exhorted to “build up
a warm and loving relationship between themselves and the believers”24
that they serve, to promote within the community “an atmosphere of
tolerance for the views of others,”25 and to encourage the believers “to
participate in Bahá’í activities and be unified under all circumstances.”26
In fact, the existence of this unique institution, exerting influence but
exercising no authority, gives rise to a compensating force that helps over-
come the historical conflict between individuals and institutions in soci-
ety. In the council chambers of authority, it gives voice to the sentiments
of individuals. Its primary duty is to release initiative. And it has a “free-
dom for independent action,”27 to decide how to support the Assemblies’
plans for collective action or “satisfy a need not being met by any na-
tional or local program.”28
The spirit of true partnership in a Bahá’í community can never be
achieved by a legalistic approach to principles of justice, freedom, and
order. “The individuals and assemblies must learn to cooperate, and to
cooperate intelligently, if they desire to adequately discharge their duties
and obligations towards the Faith,” the Guardian states. “And no such
cooperation is possible without mutual confidence and trust.”29 In this
way, an environment is created in which the believers and their institutions
are united in a common purpose, and in which free expression, adorned
with wisdom and love, contributes to a never-ending process of
investigation of reality and service to the common good. In the Bahá’í
community, the rights of the individual are assured, not because the
individual continually fights for them, but because the institutions are
their champion. So, too, the authority and station of the Assemblies are
guaranteed, for they are cherished and supported by individual believers
and by the Counselors and their auxiliaries. And the rank of the institution
of the Counsellors is upheld by the Assemblies and individuals, who
acknowledge and appreciate its contribution. Each achieves honor and
ultimate fulfillment by working for the others, for the efficacy of the
entire system, and for that which Bahá’u’lláh has proposed.
The intricate relationship between the individuals and their
institutions endows the community with the strength to resist the excesses
of a social order in transition.
69
12
The Mobilizers of Human Resources
The purpose of the Bahá’í community is not achieved simply by

establishing and maintaining relationships of unity and support. Bahá’ís
have a mission to fulfill. And it is the institutions which integrate the
diversity of aspirations, talents, and activities of the believers into one
forward movement. As ‘Abdu’l-Bahá explains, “We need an army to at-
tain victory in the spiritual world; mere plans are not sufficient; ideas and
principles are helpless without a divine power to put them into effect.”1
There are at least two ways in which the institutions contribute to
the mobilization of the believers. One is by building their capacity through
education and training. Another is by releasing and canalizing the power
of action latent within them. In one passage that sheds light upon this
dual obligation, Shoghi Effendi states:
Above all, the utmost endeavor should be exerted by your Assembly
to familiarize the newly enrolled believers with the fundamental
and spiritual verities of the Faith, and with the origins, the aims
and purposes, as well as the processes of a divinely appointed
Administrative Order, to acquaint them more fully with the history
of the Faith, to instill in them a deeper understanding of the
Covenants of both Bahá’u’lláh and of ‘Abdu’l-Bahá, to enrich their
spiritual life, to rouse them to a greater effort and a closer
participation in both the teaching of the Faith and the administration
of its activities, and to inspire them to make the necessary sacrifices
for the furtherance of its vital interests.2
It is the “principal task” of the Auxiliary Boards, the Universal House
of Justice states, “to assist in arousing and releasing” the powers of the
individual.3 Similarly, the Guardian explains that “the best Assembly is
the one that capitalizes on the talents of all the members of the group and
keeps them busy in some form of active participation in serving the Cause
and spreading the Message.”4 In another instance his secretary writes on

his behalf:
The first quality for leadership, both among individuals and As-
semblies, is the capacity to use the energy and competence that
exists in the rank and file of its followers. Otherwise the more com-
petent members of the group will go at a tangent and try to find
elsewhere a field of work where they could use their energy. Shoghi
Effendi hopes that the Assemblies will do their utmost in planning
such teaching activities that every single soul will be kept busy.5
In describing the efforts of National Assemblies “to enable both indi-

vidual believers and Local Assemblies to fulfil their respective tasks,” the
Guardian offers an overview of qualities and conditions that are to be
manifested by the members of all institutions:
Through their repeated appeals, through their readiness to dispel
all misunderstandings and remove all obstacles, through the ex-
ample of their lives, their unrelaxing vigilance, their high sense of
justice, their humility, consecration and courage, they must dem-
onstrate to those whom they represent their capacity to play their
part in the progress of the Plan in which they, no less than the rest
of the community, are involved.6
Encouragement and inspiration, however, no matter how effectively
conveyed, are alone insufficient to stimulate sustained efforts within the
community. Indeed, appeals for urgent or sacrificial action can even
degenerate into a formalistic procedure devoid of love and sincerity,
producing only guilt, disillusionment, or frustration among the believers.
Encouragement needs to be complemented by education. For ultimately,
it is the Word of God that is endowed with the supreme power for
galvanizing the believers and effecting lasting change.
“The corrosion of ungodliness is eating into the vitals of human
society; what else but the Elixir of His potent Revelation can cleanse and
revive it?” Bahá’u’lláh asks. “The Word of God, alone, can claim the
distinction of being endowed with the capacity required for so great and
far-reaching a change.”7 “The principles of the Teachings of Bahá’u’lláh
should be carefully studied, one by one,” ‘Abdu’l-Bahá states, “until they
The Mobilizers of Human Resources 71
are realized and understood by mind and heart—so will you become
strong followers of the light, truly spiritual, heavenly soldiers of God,
acquiring and spreading the true civilization in Persia, in Europe, and in
the whole world.”8 Through study of the Creative Word in a manner
suited to the capacity of the believers, individual consciousness grows,
and the community becomes an environment for learning to apply the
teachings. The friends are enabled to participate in the generation and
application of knowledge necessary for personal and collective transfor-
mation.
A wide variety of initiatives have been undertaken by Bahá’í institu-
tions to promote learning. These include deepening programs, study
classes, conferences, seminars, summer schools, and classes for children
and youth. The educational process in the Bahá’í community took a dra-
matic leap forward in the Four Year Plan, when the Universal House of
Justice called for the systematic development of human resources and the
adoption of formal approaches to training:
To effect the possibilities of expansion and consolidation im-
plied by entry by troops, a determined, worldwide effort to de-
velop human resources must be made. The endeavor of individuals
to conduct study classes in their homes, the sponsorship by the
institutions of occasional courses of instruction, and the informal
activities of the community, though important, are not adequate
for the education and training of a rapidly expanding community.
It is therefore of paramount importance that systematic attention
be given to devising methods for educating large numbers of be-
lievers in the fundamental verities of the Faith and for training and
assisting them to serve the Cause as their God-given talents allow.
There should be no delay in establishing permanent institutes de-
signed to provide well-organized, formally conducted programs of
training on a regular schedule. . . .9
The training institute, “an agency of the National Spiritual Assem-

bly,” has the responsibility for “developing human resources in all or part
of a country.”10 The Counselors and Auxiliary Board members are “inti-
mately involved” in its work.11 The institute provides a means to train a
percentage of the believers who can in turn deepen others, teach, and
make an increasing contribution to the building of local communities.

The Universal House of Justice has described the features of this agency
in the Four Year Plan messages and in subsequent correspondence, much
of which has been summarized in a document prepared for and approved
by it in April 1998 entitled “Training Institutes.”
For decades, the Bahá’í world struggled to sustain a systematic pro-
cess of large-scale expansion and consolidation. Rapid acceleration of en-
rollments in a wide range of settings inevitably ceased when the thrust in
expansion could not be matched by an equally potent thrust in the con-
solidation of new believers. In the Four Year Plan a practical vision has
emerged of how, through the vehicle of the training institute, this pro-
cess of large-scale growth can become self-sustaining.
An example will help to illustrate the point. In the institute program
of a country, the sequence of courses is designed to begin simply, then to
introduce, gradually, deeper knowledge, higher level skills, and greater
spiritual insights. An initial course may focus on spiritual fundamentals,
a second may address simple acts of service. Each subsequent course en-
hances specific capabilities for service, thereby contributing to the raising
up of children’s class teachers, participants in systematic teaching endeav-
ors, or tutors of the basic institute courses.
After a teaching campaign in one region of the country, some 5000
fresh recruits are brought into the Faith. The system established for the
delivery of institute courses ensures that the first course can immediately
be offered to anywhere between 500 to 1000 believers. These friends
become confirmed in the Faith, and although some may not continue to
study, others move to higher courses. As they progress through the series
of courses, these trained human resources gradually learn how to interact
with the other 4000 to 4500 new believers, deepening them and involv-
ing them in activities that constitute the foundation of Bahá’í commu-
nity life such as devotional meetings, the Nineteen Day Feast, children’s
classes, or teaching endeavors. The Universal House of Justice explains:
The development of human resources . . . may be likened to the
building of an ever-expanding pyramid, whose base must be con-
stantly broadened. An increasing number of friends are recruited
to enter the first basic course, and relatively significant percentages
The Mobilizers of Human Resources 73
are then helped to reach higher and higher courses, acquiring thereby
the needed capabilities of service.12
Further, as more and more of the friends complete the higher level courses,
the number of effective teachers of the Faith in the region increases, mak-
ing it possible for large-scale enrollments to continue. A significant per-
centage of these new believers are, in turn, trained by those who have
been prepared to facilitate the courses of the institute. Thus, the process
of entry by troops, once initiated, can be sustained.
The numbers used here are simply suggestive. The example, how-
ever, illustrates the way in which the central challenge of sustaining the
process of entry by troops can be met: finding a balance between expan-
sion and consolidation; increasing not just numbers, but the capacity of
those who can carry out the work of the Cause.
It would be mistake to expect dramatic changes in the dynamics of
community life after some of the believers in a region have attended the
first few basic courses of the institute—to expect, for example, that the
efficiency of the Local Assemblies will be raised to a new level because of
a course offered on prayer. Nevertheless, to systematically increase the
number of those who identify themselves as confirmed believers, who
step forward to do simple acts of service, who teach the Faith, and who
train others—represents unprecedented progress when compared with
previous experiences with large-scale expansion. Indeed, the Universal
House of Justice emphasizes that for many countries “the very act of
training a few thousand believers, and thus increasing the number who
have a strong Bahá’í identity and a commitment to teaching the Cause,
would in itself constitute an advance in the process of entry by troops.”13
Developing the human recourses needed to carry out the expansion
and consolidation work is only one of the vital areas the training institute
can address to advance the aims of the Faith. The Universal House of
Justice explains that these centers of learning may evolve in complexity to
offer training for social and economic development and even run
development projects.
It is understood that the institute will be an agency for the devel-

opment of human resources for activities of expansion and consoli-
dation, as well as for projects of social and economic development.
. . . In this latter context, it could also gradually take on the admin-

istration of the development projects in both areas [of the coun-
try]. The institute can establish a clear-cut organizational structure
that has various departments and sections, each of which is dedi-
cated to one of its programs—a health program, a literacy pro-
gram, and so on—as well as those for training human resources for
expansion and consolidation.14
The institute is to train human resources even if they are not imme-
diately utilized by the institutions. Yet, training, complemented by en-
couragement, finds its full effect when the believers receive specific guid-
ance in specific situations from the institutions. Vision, enthusiasm, un-
derstanding, and practical skills can be channeled within systematic plans
to sustain the progress of the community.
75
13
The Executors of Systematic Plans of Action
In the Tablets of the Divine Plan, ‘Abdu’l-Bahá sets forth a vision of

the spread of the Faith throughout the world. This Plan, the Universal
House of Justice states, is “‘Abdu’l-Bahá’s grand design for the spiritual
conquest of the planet.”1 It is “the mightiest Plan ever generated through
the creative power of the Most Great Name,”2 is “impelled by forces be-
yond our power to predict or appraise,”3 and holds within it “the seeds of
the world’s spiritual revival and ultimate redemption.”4 Unfolding under
the guidance of the Guardian and, now, the Universal House of Justice,
through a series of national, international, and global plans that mark its
distinct stages, the Divine Plan will continue through “the course of nu-
merous crusades and of successive epochs”5 that will reach “as far as the
fringes” of the Golden Age.6 At that time, Shoghi Effendi explains, the
final and crowning stage in the evolution of the Plan wrought by
God Himself for humanity will, in turn, prove to be the signal for
the birth of a world civilization, incomparable in its range, its char-
acter and potency, in the history of mankind—a civilization which
posterity will, with one voice, acclaim as the fairest fruit of the
Golden Age of the Dispensation of Bahá’u’lláh.7
When Shoghi Effendi began his ministry in 1921, the Bahá’í world
did not have the institutional capacity necessary to systematically execute
the provisions of the Divine Plan. Initially, therefore, he concentrated on
the establishment of local and national institutions. By 1937, he
encouraged the Bahá’ís of North America to undertake the first Seven
Year Plan, which aimed at spreading the Faith and raising Assemblies
throughout unopened states and provinces, then in Central and South
America. The Guardian observed that the adoption of a plan represented
the coming of age of a maturing national community.8 Other countries
soon followed with their own national plans to spread the Faith within
and outside their borders. This period reached its zenith with the first
global plan, the Ten Year Crusade (1953-63), in which the twelve existing
National Assemblies joined efforts to open the remaining territories of
the planet.
The unfoldment of the Divine Plan continued after the passing of
the Guardian with a series of global plans conducted under the auspices
of the Universal House of Justice. Each plan has built on the objectives
and achievements of the previous ones, demanding increasing maturity
and new levels of capacity for complex action. The first plans launched
under the House of Justice brought into focus specific elements related
to growth and development. The Nine Year Plan (1964-73), the Five
Year Plan (1974-79), and the Seven Year Plan (1979-86) incorporated
such objectives as vast expansion, universal participation, regular obser-
vance of Feasts and Holy Days, activities for women, the education of
youth and children, the strengthening of Local Assemblies, and a greater
involvement in the life of society. A period of increased complexity be-
gan with the Six Year Plan (1986-92), when the responsibility for creating
national plans, which until then had been formulated at the Bahá’í World
Center, devolved onto the National Spiritual Assemblies and the Coun-
selors. The Three Year Plan (1993-96) introduced a
triple-theme—enhancing the vitality of the faith of individual believers,
developing human resources, and fostering the proper functioning of
institutions—while the Four Year Plan (1996-2000) integrated all the
previous objectives into a single aim: the advancement of the process of
entry by troops.
In the Four Year Plan, the attention of the Bahá’í world has been
focused, more than ever before, on the systematization of endeavors. The
Universal House of Justice explains:
Systematization ensures consistency of lines of action based on well-
conceived plans. In a general sense, it implies an orderliness of ap-
proach in all that pertains to Bahá’í service, whether in teaching or
administration, in individual or collective endeavor. While allow-
ing for individual initiative and spontaneity, it suggests the need to
be clear-headed, methodical, efficient, constant, balanced, and har-
monious. Systematization is a necessary mode of functioning ani-
mated by the urgency to act.9
The Executors of Systematic Plans of Action 77
Systematic progress of the Bahá’í community may be seen as a process

of learning with the institutions at its heart. “Step by step,” Shoghi Effendi
explains, “the community may make good the various deficiencies that
beset it and run its affairs on a planned and orderly basis.”10 A national
or local plan, undertaken within the framework of a global plan, is not a
wish-list of meritorious events or admirable accomplishments. It includes
not only goals, but strategies for winning them based on an assessment of
the capacities of the believers and an understanding of the conditions of
the wider community. These strategies take into account the necessity to
awaken initiative and galvanize the community members to action. In
creating a plan, the members of the institutions “disregard utterly their
own likes and dislikes, their personal interests and inclinations, and
concentrate their minds upon those measures that will conduce to the
welfare and happiness of the Bahá’í Community and promote the common
weal.”11 The nature of the relationships among all of the participants in
the execution of a plan is dynamic, and the illumination of divine guidance
is found not only in study of the Texts and in consultation, but also in
reflection on experience arising from action.
Consider the example of a local Bahá’í community brought into
existence as a result of a large-scale teaching project. Under such condi-
tions, the community would consist of a sizable number of individuals,
usually with little knowledge of the Faith. Even before the Local Spiritual
Assembly can be formed and activated, the institutions begin to serve the
area through the activities of the assistants to the Auxiliary Board mem-
bers and the endeavors of traveling teachers directed by a Regional Council
or regional committee—all according to a plan for the long-term devel-
opment of the region. The aim of the visiting believers is to help the local
friends increase their love for Bahá’u’lláh and their understanding of His
Cause, and to establish the basic pattern of community life. Fundamen-
tal to this pattern is the habit of immersing oneself in the Word of God,
a habit which is increasingly taking root in the Bahá’í world as partici-
pants in a growing number of study circles progress through the sequences
of courses of training institutes. As the human resources of the commu-
nity are gradually developed, the local believers are helped to undertake
simple acts of service. For example, after some of the new believers have
studied a course on prayer and spiritual fundamentals, a devotional meet-
ing might be established in the community. Once the new believers learn
through a training course to talk with their neighbors about the Faith or
to teach children’s classes, then the plan of the supporting institutions
provide for simple teaching activities or organized children’s classes as
elements of community life. Parallel to this, the Nineteen Day Feast is
nurtured and the Local Assembly is assisted to develop, over time, the
capacity to assume responsibility for every activity and for the growth of
the community.
Consider another example, that of a local community with a func-
tioning Assembly moving toward maturity by striving for continuous
growth and development. The Assembly and its teaching committee con-
sult with the assistants to the Auxiliary Board members and then with
the community to prepare a plan of action. In this instance, because of
the longing for spiritual sustenance widespread in the population, a vi-
sion for the expansion of the Faith emerges that is centered on regular
devotional meetings. A gathering infused with by prayer, music and the
Creative Word, it is believed, will captivate receptive souls through the
power of the spirit and move them to embrace the Cause. The assistants,
as standard bearers, lead the community members in the teaching field
by personal example; in their informal interactions with the Bahá’ís, they
encourage them to participate in the meetings and to invite non-Bahá’í
friends. After some time, the progress of the plan is reviewed at the Nine-
teen Day Feast. It is noted that an increasing number of seekers are
attending the devotional meetings, and that, indeed, their interest is stimu-
lated. There is, however, little growth. The Assembly then decides that
greater emphasis should be placed on individual firesides. Through its
consultations with the Board member, the Assembly is reminded of the
important contribution to be made by the national training institute,
and a study circle is established in the locality to acquaint the believers
with the knowledge, skills, and spiritual insights associated with effective
teaching. The assistants decide to build on the effects of the institute
courses by working with a few believers who want to become better teach-
ers and helping them to establish firesides in their homes. Steadily
enrollments increase, and the strategy for growth gradually becomes more
complex as the Assembly extends the range of the community’s activities
to meet the needs and utilize the talents of the new believers.
The Executors of Systematic Plans of Action 79
In both of these illustrations of systematic action, planning and do-

ing are parts of one whole. Time and energy are not wasted in trying to
determine from the beginning all of the necessary elements and steps
required for success. Nor does the community wander, frenetically shift-
ing from one program or activity to another. Shoghi Effendi calls for
“systematic, carefully conceived, and well-established” plans that are “rig-
orously pursued and continuously extended.”12 Thus, the execution of
plans by the institutions is carried out in a context of learning that in-
cludes ongoing consultation, reflection on action, tolerance for mistakes,
and adjustment of activities to ensure greater effectiveness—all in the
light of the guidance provided by the Text and by the Universal House of
Justice. One plan is not an end in itself; rather each gives rise to the next
through a cohesiveness of action that manifests itself in persistent progress
on long-range objectives, in the emergence of new powers and capacities,
and in continual growth and development. The overly generalized view
that “the assembly decides, the Auxiliary Board supports, and the indi-
viduals act” gives way to an appreciation of a more complex and dynamic
process in which responsibilities are overlapping, interactive, and comple-
mentary.
Without the strategic planning, encouragement, support, and re-
sponsiveness of Assemblies, individual action is diffused or misdirected;
without the example, advice, and education offered by the Auxiliary
Boards, the power of the individual is untapped and the hopes of the
Assembly unrealized. In guiding the community through systematic plans,
the institutions establish a vision of spiritual conquest for an area and set
in motion a process of learning through action that sustains progress.
81
14
The Nucleus and Pattern of a New Civilization
The ultimate aim of Bahá’u’lláh’s Revelation is the establishment of a

new civilization. “The progress of the world, the development of nations,
the tranquillity of peoples, and the peace of all who dwell on earth,”
Baha’u’lláh proclaims, “are among the principles and ordinances of God.”1
“Such means as lead to the elevation, the advancement, the education,
the protection and the regeneration of the peoples of the earth,” He fur-
ther asserts, “have been clearly set forth by Us and are revealed in the
Holy Books and Tablets by the Pen of Glory.”2 Shoghi Effendi assures us
that
in the course of the Golden Age, destined to consummate the Dis-
pensation itself, the banner of the Most Great Peace, promised by
its Author, will have been unfurled, the World Bahá’í Common-
wealth will have emerged in the plenitude of its power and splen-
dor, and the birth and efflorescence of a world civilization, the child
of that Peace, will have conferred its inestimable blessings upon all
mankind.3
This civilization, “divinely inspired, unique in its features, world-

embracing in its scope, and fundamentally spiritual in its character,” re-
ceives its “initial impulse from the spirit animating the very institutions
which, in their embryonic state, are now stirring in the womb of the
present Formative Age of the Faith.”4 The Administrative Order “will
come to be regarded, as it recedes farther and farther from our eyes, as the
chief agency empowered to usher in the concluding phase, the consum-
mation of this glorious Dispensation.”5
The emergence of a new civilization will take centuries of effort and
will involve forces and processes working both within and outside the
Bahá’í community. So far-reaching are the implications of this vision
that it is not possible, at this time, to even dimly perceive the full extent
of the changes which the future holds. “Consider the days of Christ,
when none but a small band followed Him,” ‘Abdu’l-Bahá explains. “Then
observe what a mighty tree that seed became, behold ye its fruitage. And
now shall come to pass even greater things than these, for this is the
summons of the Lord of Hosts.”6 If we reflect upon the transformation
that has occurred since that the time of Christ or the time of
Muhammad—in the sciences, economics, political affairs, education, and
all other systems of social order—we may catch a glimpse of the magni-
tude of the change which the coming of Bahá’u’lláh will effect.
In The Secret of Divine Civilization, ‘Abdu’l-Bahá makes it clear that
the process of reform and reconstruction of society is gradual and or-
ganic.
The world of politics is like the world of man; he is seed at first,
and then passes by degrees to the condition of embryo and foetus,
acquiring a bone structure, being clothed with flesh, taking on his
own special form, until at last he reaches the plane where he can
befittingly fulfill the words: “the most excellent of Makers.” Just as
this is a requirement of creation and is based on the universal Wis-
dom, the political world in the same way cannot instantaneously
evolve from the nadir of defectiveness to the zenith of rightness and
perfection. Rather, qualified individuals must strive by day and by
night, using all those means which will conduce to progress, until
the government and the people develop along every line from day
to day and even from moment to moment.7
Bahá’ís do not have an exact blueprint for the creation of this new
civilization. In describing the development of Bahá’í economics8 or Bahá’í
education, 9 Shoghi Effendi notes that the teachings “offer certain basic
principles” and “set forth a number of . . . ideals,” but that the solutions
to be offered by these fields will require the work of generations to come.
There is, he further explains, a vast difference between “sounding a great
general principle and finding its application to actual prevailing condi-
tions.”10 The Revelation provides the community with principles, in-
sights, institutions, a center for collective action, certain methods, a vi-
sion of the future, warnings and safeguards against harmful beliefs and
practices, encouragement, and direction for its efforts. It must then learn—
by doing—how to translate that guidance into action to construct a world
civilization.
Although the process of raising a new civilization will span centu-
The Nucleus and Pattern of a New Civilization 83
ries, nevertheless, the institutions of the Faith in every age set in motion
initiatives appropriate to the current conditions and opportunities facing
local and national communities. Shoghi Effendi explains that “the ma-
chinery of the Cause has been so fashioned, that whatever is deemed
necessary to incorporate into it in order to keep it in the forefront of all
progressive movements, can, according to the provisions made by
Bahá’u’lláh, be safely embodied therein.”11 The Universal House of Jus-
tice states:
Intimations in the non-Bahá’í world of a rapidly growing real-
ization that mankind is indeed entering a new stage in its evolution
present us with unprecedented opportunities to show that the Bahá’í
world community is “not only the nucleus but the very pattern” of
that world society which it is the purpose of Bahá’u’lláh to establish
and towards which a harassed humanity, albeit largely unconsciously,
is striving.
The time has come for the Bahá’í community to become more
involved in the life of the society around it, without in the least
supporting any of the world’s moribund and divisive concepts, or
slackening its direct teaching efforts, but rather, by association, ex-
erting its influence towards unity, demonstrating its ability to settle
differences by consultation rather than by confrontation, violence
or schism, and declaring its faith in the divine purpose of human
existence.12
Three closely interrelated areas of action on the part of the institutions

are directly associated with a greater involvement with society.
First, there is the strengthening of Bahá’í communities so that they
will reflect a distinctive pattern of life that “will be a credit to the Faith
and will, as a welcome consequence, rekindle hope among the increas-
ingly disillusioned members of society.”13 This includes development of
Bahá’í administration in order to demonstrate the efficacy of Bahá’u’lláh’s
system to minister to the crying needs of humanity, and to offer it as a
“viable alternative” to the crumbling old world order.14 Beyond the many
elements of community life discussed in the third part of this book, con-
tributing to the raising of a new civilization involves the “promotion of
Bahá’í scholarship, so that an increasing number of believers will be able
to analyze the problems of mankind in every field and to show how the
Teachings solve them.”15
Second, efforts to raise up strong communities take place simulta-

neously with and in the context of activities for Bahá’í social and eco-
nomic development—which may be defined as building the capacity of
people to apply the teachings of Bahá’u’lláh to transform their material
and social conditions. Work in this area of action begins at the grassroots
as individuals and groups strive to address social problems as part of the
organic pattern of community life. The institutions monitor the capacity
of the community and ensure that it is engaged in development initia-
tives at a level in keeping with its present resources and maturity. These
efforts, however, are not carried out as ends in themselves; they are to
evolve until they have an observable impact on the believers and society.
When development endeavors actually do evolve to higher levels of
complexity, the institutions of the Faith need to become concerned with
the creation of institutional capacity and the launching of organized
campaigns. Institutional capacity for development is provided through
the global network of training institutes being raised in the Four Year
Plan and through the establishment of Bahá’í-inspired agencies by
individuals. The Universal House of Justice looks with “keen interest” as
an “increasing number of believers around the world” are taking advantage
of the latter possibility to create organizations dedicated to analyzing and
resolving social and economic problems in the light of Bahá’u’lláh’s
teachings.16 The launching of organized campaigns involves mobilizing
the friends and their resources to address specific issues such as health,
education and literacy, and the equality of women and men, often at a
continental or global level. Through an organized campaign, the practice,
materials, and methods proven effective in one community can be shared
with others to greatly increase the depth and range of action. Agencies
for development in each country provide channels for learning, while
organized campaigns systematize the knowledge that flows through these
channels.
Third, greater involvement with society includes the efforts of Bahá’í
institutions, particularly at the local and national levels, to collaborate
with “the forces leading towards the establishment of order in the world”17
and to influence leaders of thought “so that those who hold the direction
of peoples in their hands will learn accurately about the nature and tenets
of the Faith and will grow to respect it and implement its principles.”18
At the international level the endeavors of the offices of the Bahá’í Inter-
The Nucleus and Pattern of a New Civilization 85
national Community—with its focus on global prosperity, the status of

women, moral education, and human rights—are exemplary in this re-
spect. As national and local communities evolve, they move, one after the
other, beyond isolation and concern with internal matters to address the
needs of the society surrounding them. Without imagining that the real
problems of their villages, towns, and nations are, in any way, easy to
overcome, they gradually learn to work with government, community
leaders, and like-minded organizations to tackle pressing social issues with
increasing sophistication. In the process they correlate their beliefs “with
the current thoughts and problems of the people of the world”19 and
bring to the attention of their fellow citizens those spiritual principles
“by which solutions can be found for every social problem.”20
In relation to the challenge of offering the Bahá’í teachings to hu-
manity, it is sometimes assumed that the individual must first accept
Bahá’u’lláh as the Manifestation of God, and then receive the ocean of
His wisdom for the healing of social ills and the reordering of human
affairs. What is important to realize is that that portion of the Revelation
which pertains to matters of belief and recognition is but one part of His
gift to humanity. The recognition of the Manifestation is, of course, the
first duty enjoined on every human being. However, if some are not yet
ready to enter the Tabernacle of the Covenant, why withhold from them
those teachings that they may readily accept and eagerly apply to the
challenges they currently face? Greater involvement in the life of society
entails offering the people of the world access to Bahá’u’lláh’s principles
and insights through association, dialogue and collaboration.
Such interaction will, in turn, have a reciprocal effect on Bahá’í com-
munities. The world has already been influenced by the Revelation, and,
in many cases, may be far ahead of our nascent communities in translat-
ing certain principles into action. Exposure to the thoughts, problems,
and experiences of humanity and its leaders deepens the believers’ under-
standing and appreciation of the implications of Bahá’u’lláh’s teachings.
The outcome of Bahá’í involvement in society is not a particular model
or a technical prescription that will cure such ills as the unjust distribu-
tion of wealth and widespread oppression. Its fruits are an ever-growing
number of those—Bahá’ís and non-Bahá’ís—who struggle, individually
and collectively, with the support of the institutions, to apply Bahá’u’lláh’s
teachings to social problems.
87
15
The Instruments of Effective Administration
“Let us take heed,” Shoghi Effendi urged the believers from the ear-
liest days of his ministry, “lest in our great concern for the perfection of
the administrative machinery of the Cause, we lose sight of the Divine
Purpose for which it has been created.”1 He emphasizes that Bahá’í ad-
ministration is not “an end in itself ” but “merely the instrument of the
spirit of the Faith” which “is designed to benefit the entire human race”
by reforming “the community life of mankind, as well as seeking to re-
generate the individual.”2 He also states that “the whole machinery of
assemblies, of committees and conventions is to be regarded as a means”
and that they “will rise or fall according to their capacity to further the
interests, to coordinate the activities, to apply the principles, to embody
the ideals and execute the purpose of the Bahá’í Faith.”3
The Universal House of Justice, too, reminds Assemblies that the
efficiency of administrative procedures, while important, is not the ulti-
mate goal:
In sum, the maturity of the Spiritual Assembly must be measured
not only by the regularity of its meetings and the efficiency of its
functioning, but also by the continuity of the growth of Bahá’í
membership, the effectiveness of the interaction between the As-
sembly and the members of its community, the quality of the spiri-
tual and social life of the community, and the overall sense of vital-
ity of a community in the process of dynamic, ever-advancing de-
velopment.4
It is clear, then, that we must guard against over-administration. Yet
the fear of bureaucracy should not cause us to ignore the exigencies of
effective and wise management. “High aims and pure motives, however
laudable in themselves,” the Guardian stresses, “will surely not suffice if
unsupported by measures that are practicable and methods that are
sound.”5 When the institutions are properly oriented to their purpose,
then efficiency and effectiveness in administrative procedures can be the
determining factors in whether or not that purpose is achieved.

Consider once again a local community with a functioning Assembly
striving to achieve continuous growth through a systematic plan of action.
Clearly, the successful implementation of the plan, whatever its particular
strategies and lines of action may be, will require of the Assembly certain
effective internal operations. Among these are the establishment of office
routines and record keeping, the prompt handling of issues, and attention
to detail. The Assembly needs to hold regular meetings and ensure “that
all its members are currently informed” of its activities and that “its
secretary carries out his duties, and its treasurer holds and disburses the
funds of the Faith to its satisfaction, keeping proper accounts and issuing
receipts for all contributions.”6 It has to carefully supervise the
expenditures associated with the implementation of the plan, realizing
that it is only through “a wise economy, the elimination of non-essentials,”
and “concentration on essentials” that all the necessary work will be
accomplished. Even in the process of decision-making the implementation
of proper procedures proves essential. Consultation by the Assembly, while
characterized by absolute love and harmony and a scrupulous adherence
to principle, is to be conducted through a conscientious gathering of
relevant facts, effective chairmanship, a focus on the topic, and a precise
recording of background information and conclusions in order to ensure
efficiency in reaching and executing decisions. Further, if particular
problems arise that go beyond the expertise of the members, the Assembly
needs to seek and carefully weigh “expert advice” which, the Guardian
tells us, is “absolutely necessary for good administration.”7
The effective discharge of the various tasks associated with the
community’s systematic plan of action calls also for the establishment by
the Assembly of committees, initially only a few, but growing in number
as the work increases in complexity. The diligent efforts of its committees
free the Assembly from much of the details of implementation, consti-
tuting, in the words of Shoghi Effendi, “a convincing evidence and in-
spiring example” of the “efficient spiritual administration of the affairs of
the Bahá’í world.”8 The successful observance of the Nineteen Day Feast
depends, for instance, on the practical steps involved in its preparation,
such as “the proper selection of readings, the assignment, in advance, of
good readers, and a sense of decorum both in the presentation and the
reception of the devotional program.” So, too, attention to the environ-
ment in which the Feast is to be held, cleanliness, punctuality, and ar-
The Instruments of Effective Administration 89
rangement of the space in practical and decorative ways all play a signifi-
cant part. When the Feast Committee is mindful of such details, the
gathering is better able to serve its intended purpose as “an arena of de-
mocracy at the very root of society” where the Assembly and community
members meet on common ground9 and views are exchanged. Perhaps
the most critical component of the Assembly’s network of committees is
an “efficient teaching structure,” the guarantor of growth. It ensures that
the tasks related to expansion and consolidation “are carried out with
dispatch and in accordance with the administrative principles of our
Faith.”10
Of course, the ability of the Assembly to maintain a proper balance
in the relationship with its committees is crucial to effective administration
and, ultimately, to efforts to sustain growth. The Assembly, rather than
exercising complete control over all activity, provides an appropriate degree
of autonomy to its agencies. Shoghi Effendi explains that finding this
proper balance is essential if, on the one hand, “the evils of over-
centralization which clog, confuse and in the long run depreciate the
value” of Bahá’í services are to be avoided and, on the other, “the perils of
utter decentralization with the consequent lapse of governing authority”11
be averted.
Mobilizing the believers to play their part in the execution of the
plan of action, a subject already discussed in an earlier section, is not
without essential administrative procedures as well. Obviously, the As-
sembly needs to put in place effective channels of communication, and
regular newsletters and bulletins will help keep the friends “well-informed
about the events and developments”12 in the community. Moreover, cer-
tain parameters will have to be set to guide their participation in the
community’s plans. In this, the Assembly must exercise care that proce-
dures actually serve to open the way for the indi-vidual believer to take
part in collective endeavors, avoiding excessive “rules and regulations”
that “impede the work through unnecessary red tape.”13
Although the Local Spiritual Assembly is invested with authority, it
must be remembered, it is not the sole institution that operates at the
local level. The application of effective administrative instruments,
particular to their functions, is also required, then, of the Auxiliary Board
members. The procedures followed by each institution have to be such
that they facilitate the interaction between them. For only if the proper
interaction between the two exists, in a way that is natural and free of
bureaucratic impediments, will the community enjoy the kind of

leadership that the institutions of the Administrative Order are meant to
offer.
Finally, it is important to realize that the efficiency and effectiveness
of the institutions increase gradually in accordance with the capacity of
the community as it grows. Too much emphasis on perfecting the ma-
chinery of Bahá’í administration at too early a stage in a community’s
development is counterproductive. The refinement of the administrative
machinery should be commensurate with the tasks to be accomplished.
Patience and support by the body of the believers are necessary if the insti-
tutions are to mature. Those who become impatient with the functioning
of the institutions may themselves derail the progress of the community
by sacrificing unity and long-term development for perceived short-term
efficiencies. Problems with the institutions, when they arise, should not be
seen as flaws in the nature or structure of the system itself, 14 but rather as
the result of individual imperfections and institutional immaturity, to be
expected in the current embryonic stage of development. Both Shoghi
Effendi and the Universal House of Justice draw the attention of the be-
lievers to the possibility of “human limitations and imperfections”15 ef-
fecting the workings of the administrative machinery. These limitations
are overcome as the members of the institutions “deepen themselves in the
fundamental verities of the Faith and in the proper application of the prin-
ciples”16 that govern Bahá’í administration. It should also be mentioned
that, at this early stage in the evolution of the Faith, the worldwide Bahá’í
community is simply not large enough for the true capabilities to the in-
stitutions to be made manifest. “The Order brought by Bahá’u’lláh is in-
tended to guide the progress and resolve the problems of society,” the
Universal House of Justice states. “Our numbers are as yet too small to
effect an adequate demonstration of the potentialities inherent in the ad-
ministrative system we are building, and the efficacy of this system will
not be fully appreciated without a vast expansion of our membership.”17
The authority of the institutions, the Universal House of Justice points
out, is an “art to be mastered.”18 As the institutions grow in their capacity
to manage their affairs with efficiency and effectiveness, they reinforce
their efforts to become the channel of the spirit, the trustees of individual
freedom and the common good, the mobilizers of human resources, the
executors of systematic action, and the nucleus and pattern of a new
civilization.
The Instruments of Effective Administration 91
The Community
93
16
The Organic Pattern of Community Life
The Bahá’í teachings do not envision society in terms of a mere set

of interactions among individuals and institutions. Another entity, subtle
in its constitution, plays an important role in the progress of the Cause
and the building of civilization. This entity is the community, which, the
Universal House of Justice indicates, is more than the sum of its compo-
nent parts.
. . . it is a comprehensive unit of civilization composed of individu-
als, families and institutions that are originators and encouragers of
systems, agencies and organizations working together with a com-
mon purpose for the welfare of people both within and beyond its
own borders; it is a composition of diverse, interacting participants
that are achieving unity in an unremitting quest for spiritual and
social progress.1
The various elements of the community work together in an organic

whole in a manner comparable to the functioning of the human body.
In the human body, every cell, every organ, every nerve has its part
to play. When all do so the body is healthy, vigorous, radiant, ready
for every call made upon it. No cell, however humble, lives apart
from the body, whether in serving it or receiving from it. This is
true of the body of mankind in which God “hast endowed each
and all with talents and facilities,” and is supremely true of the
body of the Bahá’í World Community, for this body is already an
organism, united in its aspirations, unified in its methods, seeking
assistance and confirmation from the same Source, and illumined
with the conscious knowledge of its unity. . . . The Bahá’í World
Community, growing like a healthy new body, develops new cells,
new organs, new functions and powers as it presses on to its matu-
rity, when every soul, living for the Cause of God, will receive from
that Cause, health, assurance, and the overflowing bounties of

Bahá’u’lláh which are diffused through His divinely ordained or-
der.2
To say that the community is an organic whole means that, as an

entity, it manifests the characteristics of a living organism. This under-
standing offers valuable insight into how the community can progress
and how its constituent individuals and institutions can foster its devel-
opment.
Foremost among these characteristics is growth. A fundamental chal-
lenge faced by every community, local and national, is to carry the heal-
ing message of Bahá’u’lláh to humanity and continually enlist fresh re-
cruits. While it is true that receptivity varies in different parts of the
world,3 and that significant growth occurs in surges rather than at a uni-
form rate,4 yet a community that does not grow is lacking in one of the
most basic requirements of organic life. Every mature community is to
achieve a continuity of growth5 and ultimately sustain the process of en-
try by troops.6
Another significant characteristic of organic life is differentiation. A
single function does not serve all the needs of a complex organism. Just as
the cells of the human body differentiate to form organs that serve
specialized functions, collective action in the Bahá’í community
differentiates as the community grows and becomes more complex. The
Universal House of Justice explains:
As the Bahá’í community has moved from one stage to the next,
the range of activities that it has been able to undertake has increased.
Its growth has been organic in nature and has implied gradual
differentiation in functions. When the Bahá’í community was small
in size, all of its interactions with society at large easily fitted together
under the designation of direct and indirect teaching. But, over
time, new dimensions of work appeared—involvement in civil
society, highly organized diplomatic work, social action, and so on—
each with its own aims, methods and resources. In a certain sense,
it is possible to refer to all of these activities as teaching, since their
ultimate purpose is the diffusion of the divine fragrances, the offering
of Bahá’u’lláh’s Revelation to humankind, and service to society.
But, in practice, it seems more fruitful to treat them as distinct but
The Organic Pattern of Community Life 95
complementary lines of action.7

Involvement in Bahá’í social and economic development is a par-
ticularly worthy illustration of the need for differentiation. In 1983, the
Universal House of Justice explained that “after all the years of constant
teaching activity, the community of the Greatest Name has grown to the
stage at which the processes of this development must be incorporated
into its regular pursuits.”8 While always an aspect of the Faith described
in the Sacred Writings, yet, it took nearly one hundred and forty years of
growth and evolution before Bahá’í social and economic development
emerged as a distinct dimension of consolidation.9
Another characteristic of organic life is the integration of the
differentiated processes within an organism. Collective action in the Bahá’í
community is not a series of disconnected events selected from an arbitrary
list of things to do. It is an interconnected pattern of behavior expressed
in “a unity in diversity of actions,” a “condition in which different
individuals will concentrate on different activities, appreciating the salutary
effect of the aggregate on the growth and development of the Faith, because
each person cannot do everything and all persons cannot do the same
thing.”10 The areas of action that are integrated to make up the pattern
of community life include “spiritual, social, educational and administrative
activities” and “engagement in local plans of teaching and development.”11
Each of the processes in the pattern of a Bahá’í community’s life has a
part to play in achieving its aim and purpose. Each reinforces and
complements the others, while the removal of any of them from a fully
developed community would leave it without an essential capacity for its
progress.
Maturation accompanied by an expanding capacity to deal with com-
plex matters is yet another characteristic of organic development. Not
infrequently, a fledgling local community struggles to function indepen-
dently and requires a great deal of support from the outside. With such
assistance, it begins to undertake activities, at first often of a simple na-
ture, gradually establishing the pattern of Bahá’í community life, which
is increasingly carried forward by the local believers themselves. The
development of the community eventually reaches the point where the
Local Spiritual Assembly formulates its own plans of action within the
context of the national plan. With time, such local plans become more
and more complex and address a growing number of issues.
Still another characteristic of organic entities is the dynamic spirit of
movement. In the exertions of individuals, groups and institutions to
advance the Cause, the Universal House of Justice observes an “organic
vitality of the Faith” manifested in the “perpetual movement, like the
ceaseless surge of the sea, within the Bahá’í community, which is the real
cause of its growth”:
National and local spiritual assemblies facing difficult problems,

devising new plans, shouldering responsibility for a community
growing in numbers and consciousness, committees striving to ac-
complish objectives, Bahá’í youth in eager and dedicated activity,
individual Bahá’ís and families making efforts for the Cause, to
give the Message, or hold a fireside, these constant services attract
the confirmation of Bahá’u’lláh, and the more they are supported
by prayers and intense dedication and the more extensive they be-
come, the more they release into the world a spiritual charge which
no force on earth can resist, and which must eventually bring about
the complete triumph of the Cause.12
In designing and creating a physical structure, a builder is free, within

certain limits, to follow his imagination and take any direction; an
architectural plan is created from the start, then implemented step by
step. Fostering an organic process differs significantly, however. The growth
of a plant is influenced by a combination of internal genetic factors and
the vagaries of the external environment. Its unfoldment is characterized
by continuous activity and evolution. While a general pattern of shoots,
leaves and fruits is expected, it is impossible to predict or control a specific
outcome. The more the farmer understands the needs of the plant, and
serves it, the better it grows.
“The Kingdom of God is like unto a farmer who comes into
possession of a piece of pure and virgin soil,” ‘Abdu’l-Bahá informs us.
“Heavenly seeds are scattered therein, the clouds of divine providence
pour down and the rays of the Sun of Reality shine forth.” “Now the
believers of God and the maid-servants of the Merciful must irrigate these
fields,” He further explains,“ and with the utmost power engage themselves
The Organic Pattern of Community Life 97
in the cultivation of these heavenly plantations so that the seeds may

grow and develop, prosperity and blessing be realized and many rich and
great harvests be gathered in.”13 The results are in direct proportion to
the quality of our labors.
And if, as thou passest by fields and plantations, thou observest
that the plants, flowers and sweet-smelling herbs are growing luxu-
riantly together, forming a pattern of unity, this is an evidence of
the fact that that plantation and garden is flourishing under the
care of a skilful gardener. But when thou seest it in a state of disor-
der and irregularity thou inferrest that it hath lacked the training of
an efficient farmer and thus hath produced weeds and tares.14
The conscious efforts of individuals and institutions to develop within

the Bahá’í community the characteristics of organic life make it a rich
environment that cultivates appropriate relationships, creates opportuni-
ties for fellowship and worship, guides individuals and families in the
practice of Bahá’í ideals, and addresses social and material problems. Such
efforts expand and consolidate the community and channel the forces of
collective transformation that will yield, in due course, the fruits of a new
civilization.
99
17
A Community of Unified Thought and Action
The Bahá’í community has been brought into being through the
power of Bahá’u’lláh for the achievement of a particular mission. It is a
community pledged to a covenant, “united in one Divine purpose:”1 that
the love of God may be spread, that the oneness of humanity may be
realized, that a new civilization may be raised, and that the “era of blissful
felicity which is to incarnate God’s ultimate purpose for all mankind”
may be inaugurated.2
‘Abdu’l-Bahá urges the believers to rally themselves and unite around
this purpose. “It behoveth all the beloved of God to become as one,” He
affirms, “to gather together under the protection of a single flag, to stand
for a uniform body of opinion, to follow one and the same pathway, to
hold fast to a single resolve. Let them forget their divergent theories and
put aside their conflicting views since, God be praised, our purpose is
one, our goal is one.”3 He indicates that the “first condition is firmness
in the Covenant of God,” for “it is evident that the axis of the oneness of
the world of humanity is the power of the Covenant and nothing else,”
and that “had the Covenant not come to pass” then “the forces of the
Cause of God would have been utterly scattered.”4 “The Bahá’ís are
commanded to establish the oneness of mankind,” the Master explains,
“if they cannot unite around one point how will they be able to bring
about the unity of mankind?”5
Bahá’ís have thus entered into a covenant with Bahá’u’lláh promis-
ing that they will do His will in order to achieve His purpose. Yet, it is
impossible for the Bahá’í community to move instantly into the divinely
promised Golden Age; we have to collectively learn how to put the teach-
ings into practice step by step in a manner that corresponds to what
Bahá’u’lláh intends. To work systematically to achieve the transforma-
tion implied in His teachings, the community must be unified in its
thought and action.
One cannot obtain the full force of the sunlight when it is cast
on a flat mirror, but once the sun shineth upon a concave mirror,
or on a lens that is convex, all its heat will be concentrated on a
single point, and that one point will burn the hottest. Thus is it
necessary to focus one’s thinking on a single point so that it will
become an effective force.6
Bahá’u’lláh calls upon the believers to be “united in counsel” and

“one in thought.”7 At the beginning of their meetings, the members of a
Local Assembly pray: “We have gathered in this spiritual assembly, united
in our views and thoughts, with our purposes harmonized to exalt Thy
word amidst mankind.”8 “Should harmony of thought and absolute unity
be nonexistent” ‘Abdu’l-Bahá explains, “that gathering shall be dispersed
and that assembly be brought to naught.”9 “What the Cause greatly
needs,” states the Guardian, “is unity, both of thought and action.”10
Unity of thought and action represents a proper balance between
oneness and diversity in matters related to the collective concerns of the
Bahá’í community. “It is clear,” ‘Abdu’l-Bahá states, acknowledging the
differences in human minds, “that the reality of mankind is diverse, that
opinions are various and sentiments different; and this difference of opin-
ions, of thoughts, of intelligence, of sentiments among the human spe-
cies arises from essential necessity.”11 Yet, He further explains, “the diver-
sity in the human family should be the cause of love and harmony as it is
in music where many different notes blend together in the making of a
perfect chord.”12 Building unity of thought and endeavor is a process of
constantly refining collective understanding and behavior to move them
progressively closer to truth and effective action. Clearly, if the Bahá’í
world is to advance toward achieving Bahá’u’lláh’s purpose, the views of a
few cannot be imposed on the whole, nor is every idea equal and every
individual free to pursue a separate agenda. Without unity of thought
and action, no forward progress is possible. The community lacks a com-
pass—condemned to interminable wrangling and stagnation and a hos-
tage to freneticism and arrogance. In the investigation of truth and the
creation of a new civilization, building unity of thought and action oc-
curs in a broad middle way between the extremes of uniformity and rela-
tivism. “It is not uniformity which we should seek in the formation of
any national or local assembly,” Shoghi Effendi makes clear. “For the
A Community of Unified Thought and Action 101
bedrock of the Bahá’í administrative order is the principle of unity in

diversity, which has been so strongly and so repeatedly emphasized in the
writings of the Cause.”13 At the same time, ‘Abdu’l-Bahá rejects relativ-
ism, explaining that “reality is not divisible; it does not admit multiplic-
ity. All the holy Manifestations of God have proclaimed and promul-
gated the same reality. They have summoned mankind to reality itself,
and reality is one.”14
How is it possible to proceed along this middle way of unity of thought
and action? Through simultaneous efforts to weigh views in the balance
of the Revelation, to consult, and to learn in united action, diverse points
of view are harmonized so as to contribute to the discovery of truth.
Unity of thought and action begins with the effort of each person to
respond to the Revelation of Bahá’u’lláh. “Investigation of the one
fundamental reality and allegiance to the essential unchanging principles
of the Word of God,” ‘Abdu’l-Bahá states, “can alone establish unity and
love in human hearts.”15 And He adds:
Naught but the celestial potency of the Word of God, which ruleth
and transcendeth the realities of all things, is capable of harmoniz-
ing the divergent thoughts, sentiments, ideas, and convictions of
the children of men.16
The individual efforts of believers to conform their personal views and

behavior to the standard of the divine will, as expressed in the revealed
Word of God and in the authoritative statements of the Center of the
Cause, draw them into closer harmony with one another.
Referring to the texts purifies and shapes opinion. Individual inter-
pretation is the fruit of our rational power and contributes to a better
understanding of the teachings.17 We all have a right to our opinions and
we are bound to think differently.18 Yet reality is vast; no single mind can
fully grasp all its dimensions. Individuals must of necessity hold subjec-
tive, partial views—personal opinions about reality and truth that can be
shared and contrasted with the views and opinions of others in the quest
for greater understanding. “As believers with various insights into the
Teachings converse—with patience, tolerance and open and unbiased
minds—a deepening of comprehension should take place.”19 The right
to individual opinions is upheld in the writings and its value affirmed.
However, two opinions may equally represent different perspectives on

the truth, or one opinion may be closer to the truth than the other.
Opinions can also be wrong. Shoghi Effendi explains that the “more we
read the Writings, the more truths we can find in them, the more we will
see that our previous notions were erroneous.”20 It is a sign of progress
and maturity to be capable of weeding out incorrect or inferior views to
attain a greater comprehension of truth.
Consider an example from the teaching work. In observing efforts
to bring about large-scale expansion over a number of years, a Bahá’í
teacher may conclude that the process simply does not work and that
teaching should be restricted to firesides and other methods for sharing
the Message during the course of one’s daily life. But upon reading
statements such as “It is imperative, therefore, that the process of teaching
the masses be not only maintained but accelerated”21 and “All should
recognize that entry by troops is an inevitable stage in the development
of the Cause,” 22 the teacher should acknowledge that the process of large-
scale expansion is valid and that the previous belief was in error. A diversity
of opinions may still legitimately exist, of course, with regard to the most
effective methods for achieving such expansion.
Where the teachings of the Book are not explicit, where personal
interpretations differ, or where views about alternative applications of
the teachings vary, consultation provides a means for the believers to
unify their thoughts and actions. “In all things it is necessary to consult,”
Bahá’u’lláh states, for “it is and will always be a cause of awareness and of
awakening and a source of good and well-being.”23 Consultation is the
searching for the truth of a matter in order to determine appropriate
action in a given circumstance.
Consultation is guided by a number of clearly expressed principles.
Individuals are to be free to put forward their views and should not be
offended by the views of others.24 Opinions are presented without pas-
sion or rancor; conflict and contention are strictly forbidden,25 and, if
they arise, discussion should cease until unity is restored.26 The clash of
differing opinions brings forth the spark of truth,27 and all are to listen
for the truth as differing opinions are shared, for “the light of reality
becomes apparent when two opinions coincide.”28 For this reason, stub-
bornly clinging to one’s opinion ensures that the truth will remain hid-
A Community of Unified Thought and Action 103
den.29 Above all, “true consultation is spiritual conference in the attitude

and atmosphere of love. Members must love each other in the spirit of
fellowship in order that good results may be forthcoming.”30
If unanimity is not achieved by a consultative body, a decision is
reached by vote, and all are urged to “abide by the voice of the majority,
which we are told by our Master to be the voice of truth, never to be
challenged, and always to be whole-heartedly enforced.”31 Members of
the authoritative body who have different views are not to dispute or
undermine the decision but rather, enthusiastically uphold it.32 In this
way, even if the decision is wrong, the foundation of unity is preserved
during implementation and the community can more quickly learn the
way that is right.33 Thus comes into play a third element along with
study of the writings and consultation, namely, learning through united
action. For unity of thought without unity of action is meaningless.
Mistakes—whether deriving from individual initiative or collective
action—are an inevitable part of the learning process. “A wide latitude
for action must be allowed them, which means that a large margin for
mistakes must also be allowed. . . . The Cause is not so fragile that a
degree of mistakes cannot be tolerated.”34 Through reflection on action,
based on further study and consultation, plans can be revised and more
constructive strategies for action undertaken.
Even after careful study, sound consultation, and united action, there
will remain differences in the subjective beliefs of individuals. Given the
vast nature of reality, how could it be otherwise, since human beings will
ever fall short of an ultimate understanding of truth? Rather than taking
sides and arguing about matters, the friends need to be comfortable with
uncertainty, content to allow others room to express a diversity of outlooks
and actions. “Living with ambiguities” the Universal House of Justice
explains, is “a natural and inescapable feature of the process of exploring
reality.”35 The believers are encouraged to “learn to listen to the views of
others without being overawed or allowing their faith to be shaken, and
to express their own views without pressing them on their fellow Bahá’ís.”36
If beliefs or actions are erroneous, they will, presumably, yield to continued
learning; no harm can come unless these perspectives are advanced in
such a way as to contend with authoritative interpretations or to
undermine the legitimate authority of the institutions. Similarly,
irreparable harm is done by belittling the opinions of one’s fellow believers

through judgmental categorizations, assigning people to camps that do
not exist in the Faith:
He urges you to exert your utmost to get the . . . Bahá’ís to put
aside such obnoxious terms as “radical”, “conservative”, “progres-
sive”, “enemies of the Cause”, “squelching the teachings”, etc. If
they paused for one moment to think for what purpose the Báb
and the Martyrs gave their lives, and Bahá’u’lláh and the Master
accepted so much suffering, they would never let such definitions
and accusations cross their lips when speaking of each other.37
The gray area of ambiguity is the frontier of learning, the field of
inquiry where more accurate and insightful understandings of reality gemi-
nate and grow. Two knowledge systems, science and religion, shed light
on that gray area; it must be preserved for independent investigation by
protecting it from the distortions of truth imposed by intractable per-
sonal views. The Covenant maintains proper relationships of love and
unity among the believers and preserves the integrity of the teachings
even when strong differences of opinion are held. The Guardian explains
that it is “premature and presumptuous on our part” to imagine that we
can adequately assess the full value of Bahá’u’lláh’s new World Order. As
we work collectively to raise it in every corner of the globe, “we must
trust to time, and the guidance of God’s Universal House of Justice, to
obtain a clearer and fuller understanding of its provisions and implica-
tions.”38
Unity of thought does not narrow, but widens the scope of action
within the community. It safeguards individual initiative and clarifies
arrangements for a diversity of actions. By understanding the nature of
the Cause and the full range of endeavor necessary for its progress, all can
be engaged constructively in the simultaneous study, consultation, action
and reflection that are the essential practice of one’s faith in working
toward God’s purpose for humanity. By following the means offered by
the teachings to harmonize thoughts and actions, Bahá’í communities
will mature and make a marked impact on the society around them.
105
18
A Community of Devotion and Service
The pattern of Bahá’í community life includes the “distinct, yet in-
separable” elements of devotion and service.1 “Success and prosperity
depend upon service to and worship of God,”2 ‘Abdu’l-Bahá observes,
while Shoghi Effendi states that the very purpose of the Bahá’í commu-
nity “is regulated by the twin directing principles of the worship of God
and of service to one’s fellow-men.”3
The worship of God is the essence of religion. “Occupy thyself in
remembrance of the Beauty of Him Who is the Unconstrained, at early
morn and seek communion with Him at the hour of dawn,” Bahá’u’lláh
urges, for “remembrance of Me is a healing medicine to the souls and a
light to the hearts of men.”4 ‘Abdu’l-Bahá explains that the state of prayer
is the best of conditions, for prayer bestows life.5 “Remembrance of God
is like the rain and dew,” He adds, “which bestow freshness and grace on
flowers and hyacinths, revive them and cause them to acquire fragrance,
redolence and renewed charm.”6 And Shoghi Effendi states:
. . . The core of religious faith is that mystic feeling which unites
man with God. This state of spiritual communion can be brought
about and maintained by means of meditation and prayer. And
this is the reason why Bahá’u’lláh has so much stressed the impor-
tance of worship. . . .
For prayer is absolutely indispensable to their [the believers] in-
ner spiritual development, and this, as already stated, is the very
foundation and purpose of the Religion of God.7
Personal devotions are, therefore, essential, yet alone are insufficient.

Everything in creation worships God, and the community, as an entity in
itself, must certainly do so as well. “It behooveth the friends in whatever
land they be, to gather together in meetings,” Bahá’u’lláh states, “and
therein to speak wisely and with eloquence, and to read the verses of
God; for it is God’s Words that kindle love’s fire and set it ablaze.”8 ‘Abdu’l-
Bahá explains that the wisdom of raising places of worship is so that the
people will gather together at a certain time and engage in prayer, so that
unity and affection will grow in their hearts.9
At the current stage of development, the Nineteen Day Feast is the
central focus of Bahá’í community worship. “Here,” ‘Abdu’l-Bahá states,
“the holy verses, the heavenly odes and laudations are intoned, and the
heart is quickened, and carried away from itself.”10 In practice, however,
most communities struggle to make the Feast a gathering that achieves
such high aims. The Universal House of Justice has encouraged the friends
to understand the concept of the Feast and to explore various means to
enhance its efficacy.11
But the Nineteen Day Feast is not the only collective expression of
Bahá’í worship. And because it is a meeting intended for Bahá’ís only,
communities which do not explore other opportunities for devotional
gatherings are left without a means to invite friends and seekers to par-
ticipate in Bahá’í worship. Holy Days represent one such opportunity. In
addition, the Universal House of Justice explains that “it is essential to
the spiritual life of the community that the friends hold regular devo-
tional meetings in local Bahá’í centers, where available, or elsewhere, in-
cluding the homes of believers.”12 ‘Abdu’l-Bahá suggests the hosting of
spiritual meetings, even up to once a week,13 in which the divine verses
would be recited and music incorporated in order to uplift and attract
the hearts. These meetings, drawing both believers and others,14 are pow-
erful tools for teaching; they attract the power of the Holy Spirit and can
influence the entire city.15
It befitteth the friends to hold a gathering, a meeting, where they
shall glorify God and fix their hearts upon Him, and read and re-
cite the holy writings of the Blessed Beauty—may my soul be the
ransom of His lovers! The lights of the All-Glorious Realm, the
rays of the Supreme Horizon, will be cast upon such bright assem-
blages. . . . These spiritual gatherings must be held with the utmost
purity and consecration, so that from the site itself, and its earth
and the air about it, one will inhale the fragrant breathings of the
Holy Spirit.16
A Community of Devotion and Service 107
Worship of God takes different forms in different cultures. Shoghi

Effendi calls upon the believers to avoid fixed forms and rituals in devo-
tional practice. This is crucial in those communities that must evolve to
integrate minorities. Openness to spiritual meetings of various kinds,
suited to the cultural tastes of different populations, contributes to an
environment in which all peoples can feel the true spirit of the Faith.
This should not, however, lead to exotic experiments in order to accom-
modate the whims of every member of the community.
Dignity and reverence befitting the occasion should obviously char-
acterize observances of Bahá’í Holy Days by the friends, but this
does not mean that cultural traditions which do not contravene
Bahá’í principles may not, and cannot, find expression in the local
observances and meetings of the friends.17
In the Bahá’í community, devotion must find expression in action.

Bahá’u’lláh has exalted work performed in the spirit of service to wor-
ship,18 and ‘Abdu’l-Bahá equates service to humanity with service to God.19
Such work draws us nearer to God and enables us to better grasp His
purpose for us in this world.20 “In His elevation of art and of work per-
formed in the service of humanity to acts of worship,” the Universal
House of Justice states, “can be discerned enormous prospects for a new
birth of expression in the civilization anticipated by His World Order.”21
Service to humanity, whether through humanitarian acts or social
and economic development projects, is a sacred and obligatory element22
in the pattern of life of every Bahá’í community. ‘Abdu’l-Bahá explains
that in past dispensations, with the exception of acts of charity, concern
for the common good was largely confined to the religious community
itself. In the dispensation of Bahá’u’lláh, however, efforts to improve
material and social conditions are conducted for the benefit of all
humanity.23 The emphasis of the Bahá’í community is not on delivering
charity, which so often debilitates the recipient, but on cultivating the
capacity in individuals and their institutions to participate in their own
development. In promoting the general welfare, the Bahá’í community
should, according to the Guardian, attract the favorable attention of all
and lead the rest.24 The purpose is to build both material and spiritual
civilization.
From the beginning of His stupendous mission, Bahá’u’lláh urged

upon the attention of nations the necessity of ordering human af-
fairs in such a way as to bring into being a world unified in all the
essential aspects of its life. In unnumbered verses and tablets He
repeatedly and variously declared the “progress of the world” and
the “development of nations” as being among the ordinances of
God for this day. The oneness of mankind, which is at once the
operating principle and ultimate goal of His Revelation, implies
the achievement of a dynamic coherence between the spiritual and
practical requirements of life on earth.25
Development efforts may begin in a Bahá’í community with the

believers addressing challenges within the community itself, but soon
these grow to extend their beneficent influence to the entire city or vil-
lage. The focus is always on some dimension of the social or material
challenges facing the population of which the Bahá’í community is a part
and on the application of Bahá’u’lláh’s teachings to resolve the ills of hu-
manity. The resources for these efforts are not merely funds, but com-
prehension of the teachings, dedicated individuals and institutions, united
community action, and a vision of a better world. As the worldwide Bahá’í
community grows in size, its capacity to address human problems and
influence society will correspondingly increase, eventually reaching the
point where it will be possible for “great humanitarian projects” to be
launched under the aegis of the Universal House of Justice.26
Devotion and service are most clearly united in the Bahá’í commu-
nity in the institution of the Mashriqu’l-Adhkár, the Dawning Place of
the Mention of God, which gives them concrete expression.
. . . it is assuredly upon the consciousness of the efficacy of the
Revelation of Bahá’u’lláh, reinforced on one hand by spiritual com-
munion with His Spirit, and on the other by the intelligent appli-
cation and the faithful execution of the principles and laws He
revealed, that the salvation of a world in travail must ultimately
depend. And of all the institutions that stand associated with His
Holy Name, surely none save the institution of the Mashriqu’l-
Adhkár can most adequately provide the essentials of Bahá’í wor-
ship and service, both so vital to the regeneration of the world.27
A Community of Devotion and Service 109
In each community of the future, the Mashriqu’l-Adhkár and its

dependencies, operating under the direction of the local House of Jus-
tice, will be the central point of collective worship and will “afford relief
to the suffering, sustenance to the poor, shelter to the wayfarer, solace to
the bereaved, and education to the ignorant.”28 It is not necessary to
await the building of these structures, however, for either devotion or
service to be tightly woven into the pattern of community life. For “this
process begins in an embryonic way long before a Bahá’í community
reaches the stage of building its own Mashriqu’l-Adhkár.”29 It is interest-
ing to note, in this regard, that the Universal House of Justice drew upon
. .
the model of the Mashriqu’l-Adhkár in its decision to incorporate social
and economic development efforts in the regular pursuits of Bahá’í com-
munities.30 As a local community grows, the Assembly will oversee the
purchase of a center and ultimately a Hazíratu’l-Quds, and agencies with
various degrees of autonomy to administer sustained activities for devel-
opment will emerge.
The energies inherent in the association of devotion and service con-
tribute to the transforming power of the community. Universal partici-
pation of the believers in acts of devotion and service endows the Bahá’í
community “with such strength that it can overcome the forces of spiri-
tual disintegration which are engulfing the non-Bahá’í world, and can
become an ocean of oneness that will cover the face of the planet.”31
111
19
A Community of Fellowship and Support
Love, as described in the Bahá’í writings, is not merely a praisewor-

thy emotion or an ephemeral inclination of the human heart, but a force
of attraction on which depends the very existence of creation.1 ‘Abdu’l-
Bahá states that the greatest gift to humanity is universal love. It is, He
explains, a power that renders life eternal and fills it with infinite joy.
When this love penetrates the human heart, all the forces of the universe
are realized therein. Love is a power that ignites the spirit of faith, raising
the individual to a divine station. No spiritual advancement occurs until
the soul is illumined by the light of love. “Strive to increase the love-
power of reality,” He urges, “to make your hearts greater centers of at-
traction and to create new ideals and relationships.”
Create relationships that nothing can shake; form an assembly that
nothing can break up; have a mind that never ceases acquiring riches
that nothing can destroy. If love did not exist, what of reality would
remain? It is the fire of the love of God which renders man superior
to the animal. Strengthen this superior force through which is at-
tained all the progress in the world.2
The Bahá’í community is an environment in which love is cultivated

and expressed in such a way that individuals both receive and contribute
to fellowship, unity, nurturing, and support. These are not the character-
istics of a passive state—the mere absence of discord and self-interest—
rather, they are the result of a dynamic similar to that of the human
organism in which the cells, organs and systems contribute to a whole
that is greater than the sum of its parts. The emergence of a community
of fellowship and support requires conscious, systematic, and sacrificial
effort so that the believers may become as one soul in many bodies.
This day is the day of union, the day of the ingathering of all man-
kind. “Verily God loveth those who, as though they were a solid
wall, do battle for His Cause in serried lines!” Note that He saith
“in serried lines”—meaning crowded and pressed together, one
locked to the next, each supporting his fellows. . . .
Whensoever holy souls, drawing on the powers of heaven, shall
arise with such qualities of the spirit, and march in unison, rank on
rank, every one of those souls will be even as one thousand, and the
surging waves of that mighty ocean will be even as the battalions of
the Concourse on high. What a blessing that will be—when all
shall come together, even as once separate torrents, rivers and
streams, running brooks and single drops, when collected together
in one place will form a mighty sea.3
Consider, for example, a community of one hundred believers. Each

faces personal problems—the pressures of earning a livelihood and sup-
porting a family, the difficulties of guiding and protecting children, the
challenges of loving and reciprocal interactions, and a host of other con-
cerns. It may seem as if individuals and families that are struggling to
address their own needs in a disintegrating social order have no time for
community building. Yet, it is precisely in the context of the community
that they will find the means to solve their problems. If each contributes
just one act of service to the common good, every person would be the
recipient of ninety-nine acts of service. When each member of the com-
munity seeks to address the well-being of the others, the powers of the
community are multiplied and all receive blessings and assistance in a
way that attending to one’s own problems can never achieve. The Uni-
versal House of Justice notes
the Master’s oft-expressed wish that the friends should love each
other, constantly encourage each other, work together, be as one
soul in one body, and in so doing become a true, organic, healthy
body animated and illumined by the spirit. In such a body all will
receive spiritual health and vitality from the organism itself, and
the most perfect flowers and fruits will be brought forth.4
The love that exists in the Bahá’í community is born of the love of
God. “Each sees in the other the Beauty of God reflected in the soul,”
‘Abdu’l-Bahá explains, “and finding this point of similarity, they are at-
A Community of Fellowship and Support 113
tracted to one another in love.”5 From this point of attraction, the be-
lievers build an impregnable stronghold of unity, in which each is willing
to serve every other member. “Do not be satisfied until each one with
whom you are concerned is to you as a member of your family,” ‘Abdu’l-
Bahá urges. “Regard each one either as a father, or as a brother, or as a
sister, or as a mother, or as a child. If you can attain to this, your difficul-
ties will vanish, you will know what to do.”6 And He also explains:
Your utmost desire must be to confer happiness upon each other.
Each one must be the servant of the others, thoughtful of their
comfort and welfare. In the path of God one must forget himself
entirely. He must not consider his own pleasure but seek the plea-
sure of others. He must not desire glory nor gifts of bounty for
himself but seek these gifts and blessings for his brothers and sis-
ters. It is my hope that you may become like this, that you may
attain to the supreme bestowal and be imbued with such spiritual
qualities as to forget yourselves entirely and with heart and soul
offer yourselves as sacrifices for the Blessed Perfection.7
One aspect of Bahá’í community life consists of activities and inter-

personal relationships that contribute to the upliftment of its member-
ship. Among the arrangements the community makes for these interac-
tions are gatherings for meditation and prayer, deepenings, children’s
classes, training courses, social events, the Nineteen Day Feast, and Bahá’í
summer school.
Just as a healthy body sustains its cells and organs, the community of
fellowship and support empowers its constituent elements—men, women,
youth, and children—to realize their full potential in contributing to the
divine purpose. Since “every child is potentially the light of the world,”8
they are brought up to work and strive, to be accustomed to hardship,
and to dedicate their lives to matters of great import.9 Thus children
become equipped to play their future role in achieving God’s purpose for
humanity. Youth, ‘Abdu’l-Bahá explains, are “apprentices of God.”10 They
are to be supported in their deep study of the writings so that they may
effectively teach the Cause, prepare for future service, and learn to apply
the teachings to the problems of society. Youth can be the “spearhead of
any enterprise and the driving force of any undertaking”11 and can “con-
tribute significantly to shaping the societies of the coming century.”12

Since the equality of women and men is not universally realized, we must
painstakingly put into practice this principle. Therefore, the Universal
House of Justice adds, “Bahá’í women and girls must be encouraged to
take part in the social, spiritual and administrative activities of their com-
munities.”13 Marriage, in the Bahá’í community, is conceived as the very
foundation of social order.14 According to the House of Justice, “as soon
as a Bahá’í family unit emerges, the members should feel responsible for
making the collective life of the family a spiritual reality, animated by
divine love and inspired by the ennobling principles of the Faith. . . . In
this way the friends could make of their families strong healthy units,
bright candles for the diffusion of the light of the Kingdom, and power-
ful centers to attract the heavenly confirmations.”15
A particular challenge to any Bahá’í community is to reach out be-
yond the people who are the majority in its jurisdiction and build a unity
in diversity that encompasses the entire population. All humanity has a
part to play in contributing to the emergence of a new culture which is
distinctly Bahá’í. The Word of God is endowed with the power to attract
people of every race and nationality to the Cause, but they will drift away
from the community if the pattern of life appears to them set in a format
that is cold and distant. Shoghi Effendi states that “every organized com-
munity enlisted under the banner of Bahá’u’lláh should feel it to be its
first and inescapable obligation to nurture, encourage, and safeguard ev-
ery minority belonging to any faith, race, class, or nation within it.”16
The fellowship and support that are characteristic of the life of the
community serve the needs not only of the believers, but of the entire
population. The Bahá’í community does not see strangers; it embraces
and unites all. Everyone is to find in this community their home, and in
the believers, their true family. When you meet a stranger, ‘Abdu’l-Bahá
states, “speak to him as to a friend; if he seems to be lonely try to help
him, give him of your willing service; if he be sad console him, if poor
succor him, if oppressed rescue him, if in misery comfort him. In so
doing you will manifest that not in words only, but in deed and in truth,
you think of all men as your brothers.”17
The spirit of fellowship and support which every Bahá’í community
strives to manifest is captured in a description by Nabíl of the early be-
A Community of Fellowship and Support 115
lievers who were in the company of Bahá’u’lláh in Baghdád:

So intoxicated were those who had quaffed from the cup of
Bahá’u’lláh’s presence, that in their eyes the palaces of kings ap-
peared more ephemeral than a spider’s web . . . The celebrations
and festivities that were theirs were such as the kings of the earth
had never dreamt of. . . .
Many a night, no less than ten persons subsisted on no more
than a pennyworth of dates. No one knew to whom actually be-
longed the shoes, the cloaks, or the robes that were to be found in
their houses. Whoever went to the bazaar could claim that the shoes
upon his feet were his own, and each one who entered the presence
of Bahá’u’lláh could affirm that the cloak and robe he then wore
belonged to him. Their own names they had forgotten, their hearts
were emptied of aught else except adoration for their Beloved . . .
O, for the joy of those days, and the gladness and wonder of those
hours!18
When such a spirit exists within a Bahá’í community, it becomes a

magnet that attracts humanity. Shoghi Effendi longed to see the spirit of
unity and love among the believers animate their community life, for
“unless and until the believers really come to realize they are one spiritual
family, knit together by a bond more lasting than mere physical ties can
ever be, they will not be able to create that warm community atmosphere
which alone can attract the hearts of humanity, frozen for lack of real love
and feeling.”19 It was his hope that the “tiny nucleus of the Bahá’í Com-
monwealth of the future” would so exemplify the spirit of universal love
and fellowship as to evoke in the minds of their fellows the “vision of that
future City of God which the almighty arm of Bahá’u’lláh can alone
establish.”20
117
20
A Community of Excellence and Distinction
The Bahá’í writings call upon the believers to become distinguished

among all the peoples of the earth.
Wherever a Bahá’í community exists, whether large or small, let it
be distinguished for its abiding sense of security and faith, its high
standard of rectitude, its complete freedom from all forms of preju-
dice, the spirit of love among its members and for the closely knit
fabric of its social life. The acute distinction between this and
present-day society will inevitably arouse the interest of the more
enlightened, and as the world’s gloom deepens the light of Bahá’í
life will shine brighter and brighter until its brilliance must eventu-
ally attract the disillusioned masses and cause them to enter the
haven of the Covenant of Bahá’u’lláh, Who alone can bring them
peace and justice and an ordered life.1
“In these very days,” ‘Abdu’l-Bahá explains, “the Abhá Paradise must
pitch its pavilions on the plains of the world.”2 Humanity, Shoghi Effendi
observes, desperately needs to see the love that is engendered in the hearts
of the believers, and to partake of the atmosphere of tolerance, under-
standing, forbearance and active kindness that should be the hallmark of
a Bahá’í community.3 The believers are to distinguish themselves through
the manifestation of spiritual qualities and through service to humanity.
It is, in the words of the Guardian to one national community, a “double
crusade,” both to “regenerate the inward life” of the believers and to “as-
sail the long-standing evils that have entrenched themselves” in the soci-
ety.4 ‘Abdu’l-Bahá states:
I desire distinction for you. The Bahá’ís must be distinguished
from others of humanity. But this distinction must not depend
upon wealth—that they should become more affluent than other
people. I do not desire for you financial distinction. It is not an

ordinary distinction I desire; not scientific, commercial, industrial
distinction. For you I desire spiritual distinction—that is, you must
become eminent and distinguished in morals. In the love of God
you must become distinguished from all else. You must become
distinguished for loving humanity; for unity and accord, for love
and justice. In brief, you must become distinguished in all the virtues
of the human world—for faithfulness and steadfastness, for
philanthropic deeds and service to the human world, for love toward
every human being, for unity and accord with all people, for
removing prejudices and promoting international peace. Finally,
you must become distinguished for heavenly illumination and
acquiring the bestowals of God. I desire this distinction for you.5
In no way does the call to distinction represent an appeal for the
believers to demonstrate superiority to others or to vaunt themselves over
the members of other religious communities. The Bahá’í teachings are
not exclusive or sectarian; they reject any conception of “us” versus “them.”
Bahá’ís are exhorted to associate with all people and, by their rectitude of
conduct and disinterested service, win their respect and esteem. “Show
ye an endeavor,” ‘Abdu’l-Bahá urges, “that all nations and communities
of the world, even the enemies, put their trust, assurance, and hope in
you.”6 The summons to excellence and distinction should be regarded as
no less than an obligation on the Bahá’í community to transform itself so
as to become the means for influencing others. “This is the magnet which
will attract the masses to the Cause of God,” the Universal House of
Justice explains, “and the leaven that will transform human society.”7
The Bahá’í community’s struggle for distinction takes place within
the context of the disintegration of an outdated social order. Bahá’ís are
not simply to move to the forefront of the existing order, but are to work
with the forces of integration to contribute to the creation of a new one.
In today’s world, while a desire for transformation is widely proclaimed
in many circles, there is little agreement on the nature of the changes to
be implemented. Some believe that with the addition of a few structural
adjustments and the infusion of spiritual qualities in the individual the
existing economic, political, and social systems will function perfectly
well. Bahá’ís disagree with this position. The only alternative for true
A Community of Excellence and Distinction 119
change is for the rules, laws, habits, systems, and institutions of an old
order to pass away so a new one can be established in its stead.8 Consider
the profound and widespread changes that moved Europe from the Middle
Ages to modernity. Assuredly Bahá’u’lláh’s Revelation will evoke changes
no less dramatic and far-reaching given that it is to usher in the stage of
maturity in human affairs. As Bahá’u’lláh asks: “Is not the object of every
Revelation to effect a transformation in the whole character of mankind,
a transformation that shall manifest itself both outwardly and inwardly,
that shall affect both its inner life and external conditions?”9
It is in the local Bahá’í communities that the power of Bahá’u’lláh to
reorganize human affairs on a basis of spiritual unity can be most appar-
ent.10 The Universal House of Justice explains that “Souls must be trans-
formed, communities thereby consolidated, new models of life thus at-
tained.”11 The pattern of Bahá’í community life must necessarily change
the believers and the world simultaneously.
To realize the necessary degree of internal transformation, each com-
munity of believers weighs its own cultural beliefs in the balance of the
Revelation—eliminating those aspects which contradict the standard and
polishing those characteristics which conform to it. In doing so it takes
part in the building of a global civilization. “Abandon the things current
amongst you,” Bahá’u’lláh states, “and adopt that which the faithful Coun-
sellor biddeth you.”12 Shoghi Effendi made such an appeal to the Bahá’í
community of North America, urging its members “to weed out, by ev-
ery means in their power, those faults, habits, and tendencies which they
have inherited from their own nation, and to cultivate, patiently and
prayerfully, those distinctive qualities and characteristics that are so in-
dispensable to their effective participation in the great redemptive work
of their Faith.”13 Similarly, the Universal House of Justice wrote to the
friends in Africa:
Since change is inevitable if progress is to be made by any African
society, a primary challenge to Bahá’ís is to preserve and improve
those wholesome aspects of tribal and family custom that are in
accord with the Bahá’í Teachings and to dispense with those that
are not. Such a challenge must be embraced with the understand-
ing that the Book of God is the standard by which to weigh all
forms of behavior. While unwavering action is necessary, wisdom
and tact and patience must, of course, be exercised. Let it be under-

stood, too, that Africans are not alone in the struggle to change
certain age-old practices. People everywhere have customs which
must be abandoned so as to clear the path along which their societ-
ies must evolve towards that glorious, new civilization which is to
be the fruit of Bahá’u’lláh’s stupendous Revelation. Indeed, in no
society on earth can there be found practices which adequately
mirror the standards of His Cause.14
At the forefront of the efforts of the Bahá’í community to distin-
guish itself through its character and actions are Bahá’í youth. The youth
of every generation represent the future of the Cause. The Guardian in-
dicated that it is they “who can contribute so decisively to the virility, the
purity, and the driving force of the life of the Bahá’í community, and
upon whom must depend the future orientation of its destiny, and the
complete unfoldment of the potentialities with which God has endowed
it.”15 Youth are justifiably unimpressed by a vision that translates the
potent and revolutionary Bahá’í Message into a trite formula for living:
be good, stay out of trouble, get a good education and enter a well-pay-
ing job. Of course, it is the responsibility of the Bahá’í community to
ensure that youth do receive a proper education and prepare themselves
for responsible positions in society, but this is accomplished in the con-
text of liberating, inspiring, and empowering them to become the saints,
heroes, teachers and martyrs of a new “race of men.”16 “Youth,” the Uni-
versal House of Justice emphatically asserts, “can move the world.”17
The standard of excellence and distinction to which the Bahá’í com-
munity is called can never be won by theoretical exercises or by fretting
about personal or collective shortcomings in programs that are essen-
tially passive and inward looking. It is to be achieved by action in the
world—with its attendant requirements of pain, sacrifice, and persever-
ance—and reflection on that action in the light of the writings as the
community continually reviews and revises its efforts.
As the community increasingly attains higher standards of excellence
and distinction it becomes an attractive entity, and sets in motion forces
for the building of a new civilization. It portrays to the world a commu-
nity united in its mission, confident in its methods, and assured of the
truth of its teachings.
A Community of Excellence and Distinction 121
. . . The eyes of the people of the world are beginning to be focused

on us; and, as humanity’s plight goes from bad to worse, we will be
watched ever more intently by non-Bahá’ís, to see whether we do
uphold our own institutions wholeheartedly; whether we are the
people of the new creation or not; whether we live up to our be-
liefs, principles and laws in deed as well as word. We cannot be too
careful. We cannot be too exemplary.18
The marked contrast between the vigor, unity, and discipline of the Bahá’í
community and the increasing confusion, despair, and feverish tempo of
society will draw humanity to the sanctuary of Bahá’u’lláh’s world-re-
deeming Faith.19
123
21
A Community of Conquerors
Bahá’u’lláh did not proclaim His Cause simply so that several mil-
lion people would be attracted to and accept His religious teachings. He
did not suffer forty years of imprisonment and exile so that a new church
could take its place among a host of competing sects and denominations.
Bahá’u’lláh came for nothing less than the spiritual conquest and trans-
formation of the entire planet. His aim is the realization in practice of the
oneness of humanity.
The principle of the Oneness of Mankind—the pivot round which
all the teachings of Bahá’u’lláh revolve—is no mere outburst of
ignorant emotionalism or an expression of vague and pious hope.
Its appeal is not to be merely identified with a reawakening of the
spirit of brotherhood and good-will among men, nor does it aim
solely at the fostering of harmonious cooperation among individual
peoples and nations. Its implications are deeper, its claims greater
than any which the Prophets of old were allowed to advance. Its
message is applicable not only to the individual, but concerns itself
primarily with the nature of those essential relationships that must
bind all the states and nations as members of one human family. .
. . It implies an organic change in the structure of present-day soci-
ety, a change such as the world has not yet experienced. . . . It
represents the consummation of human evolution. . . .
The principle of the Oneness of Mankind, as proclaimed by
Bahá’u’lláh, carries with it no more and no less than a solemn as-
sertion that attainment to this final stage in this stupendous evolu-
tion is not only necessary but inevitable, that its realization is fast
approaching, and that nothing short of a power that is born of
God can succeed in establishing it.1
It is in this context that Bahá’ís receive their mission of spiritual

conquest. The Universal House of Justice has referred to the “pitiful plight
of masses of humanity, suffering and in turmoil, hungering after righ-
teousness”2 and the “soul-crushing difficulties and the shadow of despair”
which weigh upon the peoples of the world at this time in history.3 In
response, “the community must become imbued with a sense of mission
and the Assembly grow in awareness of its role as a channel of God’s grace
not only for the Bahá’ís but for the entire village, town or city in which it
serves.”4 In addition, “there must be revived among the individual be-
lievers a sense of mission, a feeling of empowerment to minister to the
urgent need of humanity for guidance and thus to win victories for the
Faith in their own sphere of life.”5
Bahá’u’lláh has explained that He has no desire for the things of this
world, but that He has claimed for Himself the cities of human hearts.
The believers are to conquer those hearts through their utterance and
their good character. “O people of Bahá!” is His appeal. “Subdue the
citadels of men’s hearts with the swords of wisdom and of utterance.”6
‘Abdu’l-Bahá compares the believers to a divine army operating under
the Lord of Hosts.7 The “ever-victorious Commander” of the “valiant
combatants on earth” is ‘Abdu’l-Bahá Himself.8 The plan of conquest is
the Divine Plan. The “conquest” is, in actuality, the liberation of the
human race. Its methods eschew force and coercion and opts for service,
wisdom and love.
To do battle, as stated in the sacred verse, doth not, in this greatest
of all dispensations, mean to go forth with sword and spear, with
lance and piercing arrow—but rather weaponed with pure intent,
with righteous motives, with counsels helpful and effective, with
godly attributes, with deeds pleasing to the Almighty, with the quali-
ties of heaven. It signifieth education for all mankind, guidance for
all men, the spreading far and wide of the sweet savors of the spirit,
the promulgation of God’s proofs, the setting forth of arguments
conclusive and divine, the doing of charitable deeds.9
The Bahá’í writings envision that humanity will ultimately embrace

Bahá’u’lláh’s teachings. This will be achieved by allowing each individual
to freely investigate truth. To teach is to act as if offering a gift to a king;
if an individual shows no receptivity, the teacher is to leave him to him-
A Community of Conquerors 125
self. Bahá’ís are enjoined to avoid contention—we yield rather than im-
pose:
O ye loved ones of God! In this, the Bahá’í dispensation, God’s
Cause is spirit unalloyed. His Cause belongeth not to the material
world. It cometh neither for strife nor war, nor for acts of mischief
or of shame; it is neither for quarreling with other Faiths, nor for
conflicts with the nations. Its only army is the love of God, its only
joy the clear wine of His knowledge, its only battle the expounding
of the Truth; its one crusade is against the insistent self, the evil
promptings of the human heart. Its victory is to submit and yield,
and to be selfless is its everlasting glory. In brief, it is spirit upon
spirit. . . .10
While cognizant of their mission and confident in the ultimate victory
of the Faith, Bahá’ís must exercise care to avoid conveying a sense of
triumphalism in their interactions with the members of other
communities. The battle between light and darkness engulfing the world
challenges all humanity. The forces of darkness arise from those
characteristics of the animal nature and materialistic instincts that have
ruled humanity throughout countless centuries and have taken on a
unique, insidious form in this day. The forces of light emanate from those
qualities that all religions and moral philosophies have sought to cultivate
and which have been revitalized through Bahá’u’lláh’s Revelation.
Nevertheless, “nothing short of a power that is born of God” can ultimately
succeed in liberating humanity. The Divine Physician has prescribed His
remedy, and Bahá’ís know that remedy.
Only if the Faith grows and develops to a significant size will it be
able to fulfill its life-giving mission. In describing the growth of the Cause,
Shoghi Effendi envisions a “steady flow” of “fresh recruits to the slowly
yet steadily advancing army of the Lord of Hosts.” This, he explains,
would
presage and hasten the advent of the day which, as prophesied by
‘Abdu’l-Bahá, will witness the entry by troops of peoples of divers
nations and races into the Bahá’í world—a day which, viewed in
its proper perspective, will be the prelude to that long-awaited hour
when a mass conversion on the part of these same nations and
races, and as a direct result of a chain of events, momentous and

possibly catastrophic in nature . . . , will suddenly revolutionize the
fortunes of the Faith, derange the equilibrium of the world, and
reinforce a thousandfold the numerical strength as well as the ma-
terial power and the spiritual authority of the Faith of Bahá’u’lláh.11
A steady flow of fresh recruits, entry by troops, and mass conversion are,
therefore, three distinct phases of a single organic pattern of growth. From
statements of the Universal House of Justice to national communities
that have achieved some degree of entry by troops, it is clear that the
rapid acceleration of enrollments with which it is associated involves far
more than an increase in the tempo of individual teaching.12 In addition,
entry by troops, we are assured, is “not merely a stage of the progress of
the Cause destined to occur in its own good time,” rather, “it is a phe-
nomenon which the Bahá’í communities, by their own activities, can
prepare for and help to bring about,” and which, “once started, can be
sustained.”
By a wise allocation of resources and the energetic pursuit of simul-
taneous plans of expansion, deepening and consolidation, the pro-
cess of entry by troops should bring about a rapidly increasing sup-
ply of active believers, soundly based local communities, and steadily
evolving local and national Bahá’í institutions.13
Confidence; unity of vision; systematic, realistic, but audacious plan-
ning; acceptance of the fact that mistakes will be made, and will-
ingness to learn from these mistakes; and, above all, reliance on the
guidance and sustaining confirmations of Bahá’u’lláh will advance
this process.14
The organic pattern of community life, involving devotion and ser-

vice, fellowship and support, excellence and distinction, and teaching,
creates a milieu in which the peoples of the world are exposed to the
Faith, embrace it, and contribute to its purpose for humanity. “Until the
public sees in the Bahá’í community a true pattern, in action, of some-
thing better than it already has, it will not respond to the Faith in large
numbers.”15
In a Bahá’í community oriented toward spiritual conquest, the
members are dedicated to refining their understanding of the nature of
A Community of Conquerors 127
teaching and learning how to work together in ways that will both
accelerate and sustain the processes of expansion and consolidation.
Individuals are not mere receivers of love and attention, but are aided to
turn away from self and dedicate their energies to the well-being of all.
Such a community, “the leaven that must leaven the lump,” is alert, clear-
visioned, and resolute” and pursues its destiny “undeflected in its course,
undimmed in its serenity, unyielding in its resolve, unshaken in its
convictions.”16 It endeavors to “establish greater stability in the patterns
of its development,” through “sound, systematic planning and execution
of its work.” It is “consistent in its fundamental life-giving, life-sustaining
activities,” is “serene and confident” and resonates with “spiritual
dynamism.” It exerts an “irresistible influence” and sets “a new course in
social evolution.”17 As Shoghi Effendi explains:
In a world the structure of whose political and social institutions
is impaired, whose vision is befogged, whose conscience is bewil-
dered, whose religious systems have become anemic and lost their
virtue, this healing Agency, this leavening Power, this cementing
Force, intensely alive and all-pervasive, has been taking shape, is
crystallizing into institutions, is mobilizing its forces, and is pre-
paring for the spiritual conquest and the complete redemption of
mankind.
The potentialities with which the Faith has been endowed, and
through which it is destined to regenerate the individual and to rebuild a
broken world are, the Guardian assures us, incalculable.18
129
Conclusion
131
22
Learning in the Light of Divine Guidance
In one of his first messages to the believers, Shoghi Effendi explained

that it is our duty “to strive to obtain as clear a view as possible of the
manner in which to conduct the affairs of the Cause, and then arise with
single-mindedness and determination to adopt and maintain it in all our
activities and labors.”1 Each chapter of the book has attempted to provide
a piece of a mosaic. In this concluding chapter, we step back to examine
the entire panorama.
The practice of the Faith is akin to walking a path, from the dawn of
the Revelation into the Golden Age. The birth of the dispensation came
at a time of corruption, when humanity was bereft of discernment to
know God and His will. Its fruition is the Kingdom of God, a new civi-
lization, when His will is done “on earth as it is in heaven.” While this
path is not mapped in every detail, it is illuminated from beginning to
end by the light of divine guidance. The believers, directed by the Text
and the Universal House of Justice, participate in an ongoing endeavor as
they seek truth and “strive to translate that which hath been written into
reality and action.”2 This endeavor integrates a diversity of actions in
localities throughout the world. From a wide range of explorations, some
prove to be effective, and these can be adopted by an increasing number
of communities, allowing them to chart their course step by step. The
rate of progress depends upon the degree to which the individuals, insti-
tutions, and communities understand, internalize, and act upon
Bahá’u’lláh’s teachings.
The effectiveness of these three participants in promoting entry by
troops—and, more generally, in building a prosperous world civilization—
is contingent upon their ability to engage in an ongoing process of learn-
ing, which has been defined in this book as consultation, action and
reflection, all in the light of the guidance inherent in the teachings. But
how does this learning process find practical expression in the work of
the Bahá’í community? Two images help to clarify some of the character-
istics of learning as described here.
The first is the image of traveling in a car. One day, we leave our
home, drive and drive, thrilled by the fact that we are moving. Late at
night, overwhelmed by fatigue, we stop and rest. The next day, eager to
renew our efforts, we are shocked to find that we are parked in front of
our house—the very point where we began! With renewed determina-
tion, we return to the road, driving day and night; our exertion has never
been greater. But when we pause to get our bearings, to our dismay, we
find ourselves once again at our starting point. It is not traveling itself
that is important, we now understand, but whether we move closer to a
desired destination. We have traveled extensively, with diligent effort,
and gone nowhere. Progress requires more than activity. We have to have
a destination in mind and then chart our progress against that intended
goal.
A second image is that of sailing a ship. A complex combination of
largely uncontrollable factors—weather, wind, waves—in addition to skill,
affects the journey, requiring a continual series of approximations and
adjustments in order to arrive at the correct destination. The actual course
of the ship, therefore, results not in a straight line, but a zigzag pattern.
Progress is charted, essentially, by a series of points of reflection where
questions are asked about current position, environmental conditions,
and the location of the final goal, before correcting the course and setting
out on the next leg of the journey. A similar process of consultation,
action and reflection is to characterize the progress of the Bahá’í commu-
nity in all of its endeavors. The Universal House of Justice explains, for
example, that “the periodic reevaluation of the effectiveness of the teach-
ing work is an essential factor in promoting the growth of every commu-
nity,” since through this process “a community would reassess its teach-
ing program with a view to introducing improvements where necessary.”3
In a message to the Continental Counsellors the Supreme Body writes:
We also urge you to consult with National Spiritual Assemblies on
the experience of past endeavors to assist such communities. Ar-
rangements can then be made for the lessons learned from this
experience to be discussed with the active supporters of the Faith in
Learning in the Light of Divine Guidance 133
each region, helping them to identify the approaches and methods

applicable to their specific conditions and to set in motion a sys-
tematic process of community development. This process should
be one in which the friends review their successes and difficulties,
adjust and improve their methods accordingly, and learn, and move
forward unhesitatingly.4
The collective experience of the Bahá’ís from the dawn of the Rev-
elation to the present point on the path they are treading makes up the
tradition, or culture, of the global community. Accumulated beliefs, meth-
ods, knowledge, systems, habits, stories, and patterns of behavior are con-
tained in this tradition, which shapes the understanding and practice of
the believers at any given moment in their journey. Because the King-
dom is not yet built, each generation must add to and continually modify
some aspects of the tradition through systematic action and learning.
Not every problem can be solved, or even properly understood at a given
juncture; it may have to wait for a later age, and only harm can come
from trying to impose a premature resolution. In looking ahead, the com-
munity holds a vision of the future that directs its steps. This vision is
clarified continually through ongoing study of the writings and the accu-
mulation of experience.
The path on which the Bahá’í community advances is wide—very
wide. It is not necessary that everyone walk along the same line, believing
and doing the same thing. There are, however, extreme perspectives on
each side of the path that represent a danger to unity and progress. Such
extremes views have afflicted religious dispensations of the past, driving
their followers from the path of guidance into the wilderness of confu-
sion ruled by human passions. “It is our primary task to keep the most
vigilant eye on the manner and character of its growth,” Shoghi Effendi
advises us about the Faith, “lest extreme orthodoxy on one hand, and
irresponsible freedom on the other, cause it to deviate from that Straight
Path which alone can lead it to success.”5 Extreme orthodoxy involves an
exaggerated conviction of the validity of one’s grasp of truth, literalism in
interpreting the meaning of the teachings and a rigidity of practice. “Irre-
sponsible freedom” implies a relativistic perspective that causes disinte-
gration of the community as individuals choose what they will or will not
believe, or what they will or will not do. In between these extremes is a
balanced perspective that recognizes the existence of truth and, at the
same time, acknowledges human limitations to comprehend and act on

it. The Bahá’í world, therefore, transcends the false dichotomy of funda-
mentalism and relativism, conservatism and liberalism. Truth exists, we
can take hold of it and do not need to be subject to the imprecise under-
standing of every believer. Yet, in time, through learning grounded in
action, the understanding of truth evolves and is deepened, allowing for
a greater expression in action.
The discourse, the systematic action, and the learning needed to
progress on the path depend upon proper relationships that are to char-
acterize the believers—with God, with the institutions, with each other.
Bahá’u’lláh has provided His Covenant in order to preserve these rela-
tionships, thereby safeguarding the ability of the community to continu-
ally progress. Thus, the Covenant is the “vehicle” for the “practical fulfill-
ment” of the believers’ duties, the “potent instrument by which indi-
vidual belief in Him is translated into constructive deeds,” the “divinely
conceived arrangements necessary to preserve the organic unity of the
Cause.”6
It is in this light that we can appreciate the wondrous blessing be-
stowed on the Bahá’í world through the gift of the Universal House of
Justice. For this body is specifically designed by Bahá’u’lláh with the powers
to infallibly guide the believers in their journey into the Golden Age: to
decide all matters which have not outwardly been revealed in the Book;
to resolve problems which have caused difference; to prevent individuals
from imposing their views; to ensure that no body or institution within
the Cause abuses its privileges; to serve as the final arbiter on disagree-
ments concerning the translation of the teachings into practice; to pro-
tect the unity of the believers; to establish plans for growth and develop-
ment; to broaden the scope of the influence of the Faith on society. The
guidance that constantly flows from the Universal House of Justice is
indispensable; yet it does not eliminate the need for learning. It provides
the framework within which the understanding and practice of the com-
munity advance. “‘God will verily inspire them with whatsoever He
willeth,’ is Bahá’u’lláh’s incontrovertible assurance.” They are “the recipi-
ents of the divine guidance which is at once the life-blood and ultimate
safeguard of this Revelation.”7
135
References
1. Consciousness as the Basis of Mature Action

1
Shoghi Effendi, God Passes By xi
2
The Universal House of Justice, A Wider Horizon 154
3
4
5
The Universal House of Justice, The Four Year Plan 43
6
7
‘Abdu’l-Bahá, The Promulgation of Universal Peace 144
8
on behalf of the Universal House of Justice, letter dated 8 February 1998
9
Mark 2:22
10
11
Bahá’u’lláh, Tablets of Bahá’u’lláh 173
12
‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá 240
13
on behalf of Shoghi Effendi, The Individual and Teaching 35
14
15
Shoghi Effendi, Citadel of Faith 148
16
17
2. The Promoter of Human Honor

1
‘Abdu’l-Bahá, in ‘Abdu’l-Bahá 212
2
Bahá’u’lláh, in Messages of the Universal House of Justice, 1963-1986 376
3
Bahá’u’lláh, The Hidden Words 23-24
4
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh 231
5
‘Abdu’l-Bahá, The Secret of Divine Civilization 103-04
6
‘Abdu’l-Bahá, The Secret of Divine Civilization 39
7
Bahá’u’lláh, in The Advent of Divine Justice 83
8
9
10
11
written on behalf of Shoghi Effendi, Lights of Guidance 209
12
Shoghi Effendi, The Advent of Divine Justice 30
13
Bahá’u’lláh, Bahá’í Prayers 4
14
15
16
17
18
‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá 76-77
19
20
21
3. The Seeker of Wisdom

1
2
3
Bahá’u’lláh, Tablets of Bahá’u’lláh 51-52
4
‘Abdu’l-Bahá, Scholarship 3
5
6
7
8
9
10
11
‘Abdu’l-Bahá, The Individual and Teaching 13
12
13
14
15
16
Bahá’u’lláh, The Kitáb-i-Aqdas 56
17
18
The Universal House of Justice, Messages of the Universal House of Justice, 1963-1986 94
19
20
21
Bahá’u’lláh, The Kitáb-i-Íqán 27
22
23
on behalf of the Universal House of Justice, Scholarship 17
24
25
26
27
28
4. The Champion of Justice

1
2
3
4
Bahá’u’lláh, The Hidden Words 4
5
6
Bahá’u’lláh, Epistle to the Son of the Wolf 32
7
8
Bahá’u’lláh, Consultation: A Compilation 3
9
10
References 137
11
12
on behalf of Shoghi Effendi, The Bahá’í Life 9
13
14
15
16
on behalf of Shoghi Effendi, Unfolding Destiny 456
17
5. The Selfless Giver

1
2
‘Abdu’l-Bahá, The Promulgation of Universal Peace 25-26
3
Shoghi Effendi, Bahá’í Administration 194
4
Shoghi Effendi, God Passes By 269
5
6
7
‘Abdu’l-Bahá, Huqúqu’lláh 21-22
8
9
10
on behalf of Shoghi Effendi, Lights of Guidance 82
11
on behalf of Shoghi Effendi, Bahá’í Funds: Contributions and Administration 9
12
on behalf of Shoghi Effendi, Bahá’í Funds: Contributions and Administration 11
13
14
The Universal House of Justice, Messages of the Universal House of Justice, 1963-1986 377
15
16
6. The Pure Channel

1
2
3
4
Bahá’u’lláh, in The Advent of Divine Justice 24-25
5
6
Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh 307-08
7
8
9
10
11
12
13
Shoghi Effendi, The World Order of Bahá’u’lláh 10
14
15
on behalf of Shoghi Effendi, The Bahá’í Life 5
16
17
Bahá’u’lláh, The Individual and Teaching 3
18
on behalf of Shoghi Effendi, Preserving Bahá’í Marriages 28
19
20
‘Abdu’l-Bahá, Paris Talks 82
21
22
7. The Faithful Lover

1
2
3
4
5
Shoghi Effendi, God Passes By 244-45
6
The Universal House of Justice, The Covenant: Its Meaning and Origin and Our Attitude
Toward It 39
7
The Universal House of Justice, Messages of the Universal House of Justice 1963-1986 56
8
9
The Universal House of Justice, Lights of Guidance 311
10
‘Abdu’l-Bahá, Will and Testament of ‘Abdu’l-Bahá 11
11
12
on behalf of the Universal House of Justice, The Covenant 18
13
Bahá’u’lláh, in The World Order of Bahá’u’lláh 109
14
‘Abdu’l-Bahá, in Messages of the Universal House of Justice 1963-1986 85
15
16
‘Abdu’l-Bahá, The Covenant: Its Meaning and Origin and Our Attitude Toward It 9
17
18
19
20
21
22
23
24
8. The Initiator of Systematic Action

1
2
Shoghi Effendi, Citadel of Faith 130-31
3
4
5
6
7
8
9
10
11
The Universal House of Justice, Ridván 1998 (155 B.E.)
12
Shoghi Effendi, Consultation: A Compilation 15
13
14
15
References 139
16
17
Shoghi Effendi, The Importance of Deepening 50
18
19
20
on behalf of Shoghi Effendi, The Power of Divine Assistance 20
21
on behalf of Shoghi Effendi, The Individual and Teaching 20-21
22
The Universal House of Justice, Rights and Responsibilities 21
23
9. The Quickener of Humanity

1
2
Bahá’u’lláh, in God Passes By 174
3
4
‘Abdu’l-Bahá, ‘Abdu’l-Bahá on Divine Philosophy 121
5
Bahá’u’lláh, in The Advent of Divine Justice 82-83
6
7
8
The Báb, Selections from the Writings of the Báb 77
9
10
11
12
13
14
15
16
17
on behalf of Shoghi Effendi, The Importance of Deepening 28
18
19
20
21
The Universal House of Justice, Messages of the Universal House of Justice 1963-1986 357-58
22
on behalf of Shoghi Effendi, The Individual and Teaching 21-22
23
‘Abdu’l-Bahá, The Importance of Deepening 9
24
‘Abdu’l-Bahá, The Importance of Deepening 8-9
25
26
27
The Universal House of Justice, memo dated 11 March 1987 to the Office of Social and
Economic Development
28
29
Bahá’u’lláh, The Proclamation of Bahá’u’lláh 91
30
on behalf of Shoghi Effendi, The Conservation of the Earth’s Resources 15
31
Bahá’u’lláh, Bahá’í Prayers 4
32
33
10. The Channel of the Spirit

1
2
3
4
5
6
7
8
9
The Universal House of Justice, Messages of the Universal House of Justice: 1963-1986 56
10
11
Shoghi Effendi, God Passes By 243
12
13
14
15
The Universal House of Justice, The Constitution of the Universal House of Justice 9
16
17
18
The Universal House of Justice, Crisis and Victory 54
19
20
21
22
The Universal House of Justice, Ridván 1993, Promoting Entry By Troops 47
23
24
Bahá’u’lláh, in Messages of the Universal House of Justice: 1963-1986 376
25
on behalf of the Universal House of Justice, Lights of Guidance 326
26
11. The Trustees of Individual Freedom and the Common Good

1
2
3
4
The Universal House of Justice, Ridván 1993, Promoting Entry By Troops 47
5
6
7
8
Shoghi Effendi, Bahá’í Administration 143-44
9
10
11
12
13
14
Shoghi Effendi, in Rights and Responsibilities 54
15
16
17
18
19
The Universal House of Justice, The Constitution of the Universal House of Justice 14-15
20
References 141
21
22
on behalf of the Universal House of Justice, Lights of Guidance 66
23
24
25
The Universal House of Justice, Scholarship 34
26
The Universal House of Justice, Lights of Guidance 41
27
28
29
on behalf of Shoghi Effendi, Letters to Australia and New Zealand 9
12. The Mobilizers of Human Resources

1
2
Shoghi Effendi, The Importance of Deepening 26
3
4
5
on behalf of Shoghi Effendi, in Messages of the Universal House of Justice: 1963-1986 224
6
Shoghi Effendi, Messages to America 12
7
8
9
The Universal House of Justice, The Four Year Plan 35-36
10
11
12
on behalf of the Universal House of Justice, Training Institutes 32
13
on behalf of the Universal House of Justice, Training Institutes 35
14
on behalf of the Universal House of Justice, letter to a National Assembly dated 24 Septem-
ber 1996
13. The Executors of Systematic Plans of Action

1
2
3
Shoghi Effendi, Message to America 101
4
5
Shoghi Effendi, Messages to the Bahá’í World 155
6
7
Shoghi Effendi, Messages to the Bahá’í World 155
8
on behalf of Shoghi Effendi, Letters to Australia and New Zealand 97
9
The Universal House of Justice, Ridván 1998
10
on behalf of Shoghi Effendi, Trustworthiness 25
11
12
Shoghi Effendi, Message to America 7
14. The Nucleus and Pattern of a New Civilization

1
2
3
4
Shoghi Effendi, Message to the Bahá’í World 75
5
6
7
8
9
10
on behalf of Shoghi Effendi, Directives of the Guardian 21
11
Shoghi Effendi, The World Order of Bahá’u’lláh 22-23
12
13
The Universal House of Justice, Promoting Entry By Troops 47
14
15
on behalf of the Universal House of Justice, Peace 44
16
on behalf of the Universal House of Justice, in “The Evolution of Institutional Capacity for
Social and Economic Development”
17
18
on behalf of the Universal House of Justice, Peace 44
19
on behalf of Shoghi Effendi, Scholarship 6
20
The Universal House of Justice, The Promise of World Peace 28
15. Effective Administrators

1
2
on behalf of Shoghi Effendi, in Rights and Responsibilities 39
3
4
5
6
7
on behalf of Shoghi Effendi, Consultation: A Compilation 14
8
9
10
11
12
on behalf of Shoghi Effendi, The National Spiritual Assembly 32
13
on behalf of Shoghi Effendi, The National Spiritual Assembly 52-53
14
15
16
17
The Universal House of Justice, A Wider Horizon 80-81
18
16. The Organic Pattern of Community Life

1
2
3
The Universal House of Justice, Messages of the Universal House of Justice: 1963-1986 402-03
4
5
6
7
The Universal House of Justice, memo dated 27 April 1998 to the Office of Social and
Economic Development
8
References 143
9
10
11
12
13
‘Abdu’l-Bahá, Tablets of the Divine Plan 61
14
17. A Community of Unified Thought and Action

1
2
3
4
5
6
7
8
‘Abdu’l-Bahá, Bahá’í Prayers 155
9
10
on behalf of Shoghi Effendi, The Light of Divine Guidance, vol. 2, 29
11
‘Abdu’l-Bahá, Some Answered Questions 301
12
13
on behalf of Shoghi Effendi, Dawn of a New Day 48
14
15
16
17
18
19
on behalf of the Universal House of Justice, letter of 8 February 1998
20
on behalf of Shoghi Effendi, Messages of the Universal House of Justice 1963-1986 88
21
The Universal House of Justice, A Special Measure of Love 29
22
23
Bahá’u’lláh, Consultation: A Compilation 3
24
The Universal House of Justice, Lights of Guidance 179-80
25
26
‘Abdu’l-Bahá, Consultation: A Compilation 9
27
28
‘Abdu’l-Bahá, Promulgation of Universal Peace 72
29
‘Abdu’l-Bahá, in Bahá’í Administration 22
30
31
32
33
34
The Universal House of Justice, letter dated 19 May 1994 to the US, Rights and Responsi-
bilities 46
35
The Universal House of Justice, letter dated 19 May 1995
36
37
on behalf of Shoghi Effendi, The Bahá’í Life 17-18
38
18. A Community of Devotion and Service

1
2
‘Abdu’l-Bahá, Bahá’í Education 27
3
Shoghi Effendi, Messages to America 24
4
Bahá’u’lláh, Spiritual Foundations: Prayer, Meditation, and the Devotional Attitude 4
5
6
‘Abdu’l-Bahá, Spiritual Foundations: Prayer, Meditation, and the Devotional Attitude 4
7
on behalf of Shoghi Effendi Spiritual Foundations: Prayer, Meditation, and the Devotional
Attitude 14
8
Bahá’u’lláh, Bahá’í Meetings/Nineteen Day Feast 3
9
10
11
12
13
‘Abdu’l-Bahá, Bahá’í Meetings/Nineteen Day Feast 6
14
15
16
‘Abdu’l-Bahá, Bahá’í Meetings/Nineteen Day Feast 6-7
17
on behalf of the Universal House of Justice, Stirring of the Spirit 39
18
19
20
note 56, The Kitáb-i-Aqdas 192
21
The Universal House of Justice, Right and Responsibilities 12-13
22
23
‘Abdu’l-Bahá, Social and Economic Development 25
24
on behalf of Shoghi Effendi, Bahá’í Education 50
25
26
on behalf of The Universal House of Justice, Peace 44
27
28
29
on behalf of the Universal House of Justice, Social and Economic Development 13-14
30
31
19. A Community of Fellowship and Support

1
2
3
4
5
6
7
8
9
References 145
10
‘Abdu’l-Bahá, Bahá’í Education 43
11
12
13
14
15
16
17
18
Nabil, in God Passes By 137
19
20
20. A Community of Excellence and Distinction

1
2
3
4
5
6
‘Abdu’l-Bahá, Excellence in All Things 7
7
8
‘Abdu’l-Bahá, in The World Order of Bahá’u’lláh 165
9
Bahá’u’lláh, The Kitáb-i-Íqán 240-41
10
11
12
13
14
15
Shoghi Effendi, in Messages of the Universal House of Justice 1963-1986 93
16
Bahá’u’lláh, in The World Order of Bahá’u’lláh 110
17
18
19
21. A Community of Conquerors

1
Shoghi Effendi, The World Order of Bahá’u’lláh 42-43
2
3
The Universal House of Justice, Right and Responsibilities 46
4
5
6
Bahá’u’lláh, Epistle to the Son of the Wolf 55
7
8
9
10
11
12
13
14
15
on behalf of Shoghi Effendi, Promoting Entry By Troops 10
16
Shoghi Effendi, Messages to America 13-14
17
18
22. Learning in the Light of Divine Guidance

1
2
3
on behalf of the Universal House of Justice, letter dated 30 July 1987 to a National Assembly
4
5
6
7
147
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Creating A New Mind

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149

The power of Bahá’u’lláh’s Revelation has engendered a metamor-

it?” For example, as Bahá’ís we know that unity is important. At one

of mind, gives rise to a framework for advancing the process of entry by

During His travels to America in 1912, ‘Abdu’l-Bahá offered, in a

The desire to advance oneself over others as a motivating force in

of such deeds as are performed in His path, and partake of the

of other souls.”16 It matures in action as one “preferreth his brother be-

The Bahá’í writings extol the acquisition of knowledge and wisdom.

Implicit in the very concept of wisdom is the proper use of knowl-

most, to weigh the information that is given to him rather than to

The qualities and responsibilities of the seeker of wisdom are

summarized in the restatement by ‘Abdu’l-Bahá of an Islamic tradition

to investigate reality. What does it mean to investigate reality? It

The capacity which makes possible the impartial investigation of

Regarding tolerance, Bahá’u’lláh states that we should not be too

Righteousness requires us to scrupulously examine ourselves in the

extended to oneself, since, as the Guardian observes, “even the Prophets

Justice must be complemented by generosity, forgiveness, and loving-

Generosity, as described in the Bahá’í writings, should not be con-

it would be wholly impossible for the world of humanity to attain

Among the highest aspirations of all people is freedom. It is their

Purity should not be confused with Puritanism. It is not a superficial

corrupt inclinations. It calls for the abandonment of a frivolous

From this description, it is clear that purity is neither an unattain-

frontier is conquered, a challenging new horizon appears.

Through His Revelation, the Manifestation makes known to hu-

The purpose of the lesser Covenant is “to perpetuate the influence of

The Covenant is not simply about the appearance of a new Manifes-

above, every other station.22

Individual initiative is indispensable for the progress of the Cause.

When opportunities for action are seized, individual effort is

They must be constantly encouraged and made eager to gain all

mination enables the individual to check the progress of his actions

and prayer, he concludes, an individual can bring about change.17

Ultimately, it is through the willingness of the individual to sacrifice

The purpose of Bahá’u’lláh’s Revelation is the creation of a new hu-

Bahá’u’lláh proclaims His purpose to “quicken the world and unite

The individual awakens to the spirit of faith through the recognition of

Teaching is an act of intimate communication between one human be-

While teaching is central to the quickening of humanity, it is, in

instrumentalities that promote the peace and well-being and happiness,

In this perspective, the purposes of life described in the Bahá’í writ-

Shoghi Effendi emphasizes that Bahá’u’lláh’s Revelation is intimately

of divine guidance remained open through the establishment of the twin

necessary to establish the World Order of Bahá’u’lláh on this earth.”9

of Justice explains, “is a feature of Bahá’í administration unparalleled in

ity is a chimera!” and “Degrees are absolutely necessary to ensure an or-

Throughout history, the interests of the individual have clashed with

unity, and cooperation. As the Universal House of Justice explains, “the

the believers. They do not “react automatically to every mistake, but

The purpose of the Bahá’í community is not achieved simply by

and spreading the Message.”4 In another instance his secretary writes on

In describing the efforts of National Assemblies “to enable both indi-

The training institute, “an agency of the National Spiritual Assem-

make an increasing contribution to the building of local communities.

It is understood that the institute will be an agency for the devel-

. . . In this latter context, it could also gradually take on the admin-

In the Tablets of the Divine Plan, ‘Abdu’l-Bahá sets forth a vision of

Systematic progress of the Bahá’í community may be seen as a process

In both of these illustrations of systematic action, planning and do-

The ultimate aim of Bahá’u’lláh’s Revelation is the establishment of a